ill 


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S^    2390    -SS    1898  ^^^„^ 

^^of  fori?  r'issions   1898 
The   student  missionary 


)Pal 


THE 


Student  Missionary  Appeal 


ADDRESSES 


THIRD    INTERNATIONAL   CONVENTION 

OF     THE 

STUDENT  VOLUNTEER   MOVEMENT    FOR   FOREIGN 
MISSIONS 


CLEVELAND,  OHIO,  FEBRUARY  23-27,  ll 


NEW  YORK 

Student  Volunteer  Movement  for 

Foreign  Missions 

1898 


Copyrighted  i898 

BV  THE 

STUDENT  VOLUNTEER  MOVEMENT 
FOR  FOREIGN  MISSIONS 

283  Fourth  Avenue,  New  York 


THE  STUDENT  MISSIONARY  APPEAL 


purpose 

Zbe  aim  of  tbe  Convention  was  to  bring  togetber 
carefully  selected  Delegations  ot  students  anO  professors 
from  all  important  institutions  of  bigber  learning  in 
"Wortb  america,  an&  leaders  of  tbe  missionary  enter* 
prise,  botb  at  bome  and  abroad,  to  consider  tbe  great 
problem  of  tbe  evangelisation  of  tbe  world,  and  unitedly 
to  resolve  to  undertal^e,  in  fbie  strengtb,  greater  tbings 
tor  tbe  eitension  of  tbe  ftingdom  of  Cbrist 


CONTENTS 


4 


Page 

Preparation  for  Christian  Service 3-17 

Rev.  F.  B.  Meyer 
The  Student  Missionary  Gathering 

Its  Significance  Stated 21-24 

Rt.-Rev.  W.  A.  Leonard,  D.  D.,  Bishop  of  Ohio 

Its  Purpose  Defined 24-26 

Prof.  J.  Ross  Stevenson 
The    Non-Christian    Religions    Inadequate    to    Meet    the 
World's  Need;    or,  The    Supremacy    of   the    Chris- 
tian Religion 29-40 

Rev.  David  J.  Burrell,  D.D. 
The  Student  Missionary  Uprising 

Four  Years  of  Progress  in  America        ....       43-60 

J.  R.  Mott,  J.  R.  Stevenson,  Pauline  Root 
Developments  of  the  Uprising  in  Great  Britain       .        60-65 
Mr.  Douglas  M.  Thornton 
The  Preparation  and  Qualifications  of  the  Volunteer 

Intellectual  and  Practical  Preparation     .       .        .       69-75 

President  J.  C.  R.  Ewing,  D.D. 
Essential  Spiritual  Qualifications  ....        75-81 

Rt.-Rev.  M.  S.  Baldwin,  D.  D.,  Bishop  of  Huron 
Problems  of  the  Non-Christian  World 

The  Continental  Problem  of  Africa       ....        85-89 
Mr.  Douglas  M.  Thornton 

The  Problem  of  Mohammedanism 89-93 

Rev.  S.  M.  Zwemer,  F.  R.  G.  S. 

The  Problem  of  Confucianism 93-100 

Rev.  Harlan  P.  Beach 

The  Problem  of  Hinduism 100-106 

Mr.  Robert  P.  Wilder 
The  Financial  Problem  in  Missions 

Christ's  Measure  of  Giving 109-112 

Bishop  W.  X.  Ninde,  D.  D. 

Money— Its  Nature  and  Power 113-118 

Rev.  A.  F.  Schauffler,  D.  D. 
Prayer  and  the  Solution  of  the  Problem    .        .        .    118-123 

Rev.  H.  C.  Mabie,  D.  D. 
The  Church  Missionary  Society's  Policy       .        .        .    123-125 

Mr.  Douglas  M.  Thornton 
Sacrifice  to  Support  Representatives  on  the  For- 
eign Field 125-129 

Miss  Margaret  W.  Leitch 


VIII  Contents 

Page 
The  Volunteer  Securing  His  own  Support    .        .        .    129-133 

Mr.  Robert  P.  Wilder 
The   Relation   of  the   Young  People's  Societies  to 

THE  Problem 133-138 

Mr.  F.  S.  Brockman 

What  this  Movement  Means 141-144 

Mr.  Robert  E.  Speer 

J  What  this  Movement  Needs  144-146 

Mr.  John  R.  Mott 
Christianity  Essentially  a  Missionary  Religion    .        .        .    149-155 

Rt.-Rev.  T.  U.  Dudley,  Bishop  of  Kentucky 
The    Need    and   Possibilities  of   the  Student  Volunteer 

ment  Among  the  Colored  Students  of  America         .    159-167 
Prof.  J.  W.  E.  Bowen,  Ph.D. 
The    Responsibility    in    View  of   the   Student   Missionary 
Uprising 

Of  Christian  Ministers 171-176 

Rev.  R.  P.  Mackay 

Of  Christian  Laymen 176-182 

Hon.  James  A.  Beaver 
Of  Christian  Colleges  and  Theological  Seminaries     182-189 

President  Charles  Cuthbert  Hall,  D.  D. 
Of  Christian  Movements  Among  the  Young  People  .    189-197 
Rev.  Francis  E.  Clark,  D.  D. 
The  Watchword    of  the    Movement:  The   Evangelization 

of  the  World  in  this  Generation 201-216 

Mr.  Robert  £.  Speer 
The  Beatific  Vision  of  an  Evangelized  World      .        .        .    219-229 
President  Charles  Cuthbert  Hall,  D.  D. 

The  Morning  Watch  233-239 

Mr.  John  R.  Motl 

i  A  Call  to  Foreign  Service 243-246 

Mr.  Robert  P.  Wilder 
The  Significance  of  the  Volunteer's  Purpose         .        .        .    246-248 
Mr.  F.  S.  Brockman 

An  Expression  of  Gratitude  251 

Mr.  John  R.  Mott 

Our  Supreme  Motive  and  Method 251-253 

Mr,  Douglas  M.  Thornton 
Messages  from  Other  Student  Movements       .       •        .        .    253-255 
Mr.  John  R.  Mott 

After-Convention  Perils 255-257 

Mr.  Gilbert  A.  Beaver 

On  Behalf  of  the  Foreign  Missionaries 258-260 

Rev.  J.  C.  R.  Ewing,  D.  D. 
Our  Work  of  the  Near  Future     .        .        .        .     •  .        .        .    260-262 
Mr.  S.  M.  Sayford 

Our  Equipment  of  Power 262-265 

Mr.  Robert  P.  Wilder 

Farewell  Messages 265-268 

The  Blessedness  of  a  Purpose 268-270 

Miss  Ruth  Rouse 


Contents  *  ix 

Page 

The  Supremacy  of  our  Purpose 270-271 

Mr.  Robert  R.  Gailey 

Fixedness  of  Purpose 271-272 

Mr.  Robert  E.  Lewis 

The  Joy  of  our  Purpose 272-274 

Mr.  F.  S.  Brockman 

What  of  the  War? 274-275 

Mr.  John  R.  Mott 

South  America,  Mexico  ana  other  Papal  Lands 

Some  Representative  Fields 

Mexico 279-281 

Rev.  William  Wallace,  of  Mexico 
Colombia 281-282 

Miss  Florence  E.  Smith,  of  Colombia 
Brazil  282-234 

Rev.  H.  C.  Tucker,  of  Brazil 
The     Religious     Condition     of      the     People    of     South 

America 284-287 

Mr.  George  F.  Lenington,  of  Brazil 
The    Present    Condition    of    Missionary  Work   in     South 

America  and  Mexico 287-289 

Mr.  Myron  A.  Clark,  of  Brazil 
Peculiar  Difficulties  and  Special  Problems    ....    289-293 

Rev.  James  B.  Rogers,  of  Brazil 
Advice  to  Intending  Missionaries 294-297 

Rev.  H.  C.  Tucker,  of  Brazil 
The  Needs  of  Italy 297-298 

Mrs.  John  Hopkins 
Bolivia  and  Peru 298-299 

Rev.  A.  B.  Reekie,  of  Bolivia 
Impressive  Needs  of   South  America 299-300 

Rev.  A.  W.  Greenman 
The  Missionary  Force  in  Colombia 300 

Miss  Florence  E.  Smith,  of  Colombia 
Clai.ms  of  South  America  Upon    the   Christians    of  North 

A.merica 301 

Rev.  J.  McP.  Scott 
An  Appeal  for  South  America 301-302 

Mr.  S.  Culpepper,  of  Venezuela 

India 

Work  for  the  Educated  Classes 305-306 

President  J.  C.  R.  Ewing,  of  Lahore,  Punjab,  India 
Work  for  the  Masses 306-308 

Rev.  J.  Walter  Waugh,  of  Northwestern  India 
Village  Evangelistic  Work  308-309 

Miss  Delia  Fistler,  of  Central  India 
Village  Settlements 310 

Miss  Grace  E.  Wilder,  of  Western  India 
An  Appeal  for  Medical  Workers 310-311 

Mrs.  Julia  L.  McGrew 


X  .  Contents 

Page 
The  Kind  of  Workers  Needed 311-314 

Rev.  Norman  H.  Russell,  of  Central  India 
Practical  Advice  to  Intending  Missionaries    ....    314-316 

Rev.  J.  G.  Brown,  of  Madras  Presidency,  India 
The  Spiritual  Awakening  of  India 316-317 

Rev.  J.  J.  Lucas,  D.  D.,  of  Northwestern  India 
The  Needs  of  India  318-320 

Mr.  Robert  P.  Wilder,  of  Poona,  India 
An  Appeal 321-323 

Rev.  W.  E.  Witter,  of  India 

China 

The  Characteristics  of   China  and  Its  People        .        .        .    327-329 

Rev.  Gilbert  Reid,  of  Peking,  China 
The     Development   and     Present    Status    of     Missionary 

Work 329-331 

Rev.  Donald  MacGilvary,  of  China 
The  Difficulties  and  Problems  of  Missionary  Work  .        .    331-335 
Rev.  J.  E.  Walker,  of  Foochow,  China 

The  Religions  of  China 336-338 

\  Rev.  W.  S.  Ament,  of  Peking,  China 

y  The  Need  of  More  Workers 338-340 

Rev.  W.  P.  Knight,  of  Hunan  Province,  China 

A  Message  from  a  Chinaman 340 

Mr.  Lien 
^  Woman's  Work  in  China 

Miss  Helen  Lee  Richardson,  of  Shanghai,  China  .        .    341-342 

Miss  Morrill,  of  China 342-343 

Miss  Wyckoff,  of  China 343-345 

Japan  and  Korea 

The  Problem  of  Conserving  the  Truths  of  the  Religions 

of  Japan 349-353 

Prof.  M.  N.  Wyckoff,  of  Tokyo,  Japan 
Work  for  Women  in  Japan 353-355 

Miss  Abbie  B.  Child 
The   Nature  of  the  Work  that  awaits  the  New  Mission- 
ary to  Japan 355-359 

Rev.  A.  D.  Hail,  of  Osaka,  Japan 
The  Special  Qualifications  Required  of  the   Missionary 

to  Japan 359-361 

Rev.  Thos.  C.  Winn,  of  Japan 
The  Influence  of  Missionary  Work  upon  the  Life  of  the 

Koreans 361-364 

Rev.  Daniel  L.  Gifford,  of  Korea 
The  Needs  of  Korea  , 364-367 

Rev.  James  S.  Gale,  of  Korea 
Messages  from  Four  Japanese        ..,.,..    367-369 

Mr.  C.  Aoki 

Mr.  M.  Kobayashi 

Mr.  H.  Okajima 

Mr.  T.  C.  Ikehara 


Contents  xi 

Page 

Closing  Remarks 369 

Rev.  H.  J.  Rhodes,  of  Japan 

Ceylon,  Burmah,  Siarn  attd  the  Straits 

Ceylon 373-374 

Miss  Margaret  Leitch,  of  Ceylon 
Burmah 374-376 

Rev.  Alonzo  Bunker,  D.  D.,  of  Burmah 
SiAM  AND  Laos 377 

Prof.  Chalmers  Martin,  formerly  of  Slam 
Malaysia 377-380 

Rev.  C.  C.  Kelso,  of  Singapore,  Malaysia 

The  Turkish  Empire,  Persia  and  Egypt 

Work  among  the  Children  in  Turkey 383-385 

Rev.  Lyman  Bartlett.  D.  D.,  of  Smyrna,  Turkey 
Work  among  the  Women  in  Turkey 385-388 

Miss  Emily  C.  Wheeler,  of  Harpoot,  Turkey 
The  Disturbance   in  Turkey  as  Affecting   the    Cause  of 

Evangelical  Christianity     ...:...    383-392 

Rev.  George  P.  Knapp,  of  Bitlis,  Turkey 
Work  among  the  Modern  Greeks •  392-394 

Rev.  Lyndon  S.  Crawford,  of  Trebizond,  Turkey 
The  Present  Opportunity  among  the  Armenians    .        .        .    395-397 

Miss  Grace  M.  Kimball,  M.D., formerly  of  Van,  Turkey 
Syria 397-400 

Rev.  W.  S.  Nelson,  of  Syria 
Persia 400-402 

Rev.  S.  L.  Ward,  of  Teheran,  Persia 

Arabia 402-404 

Rev.  S.M.  Zwemer,  F.  R.  G.  S.,  of  Basaia,  Arabia 

The  Land  and  the  People '        .    407-412 

Mr.  Wm.  E.  Blackstone 

Africa 

The  Field  and  the  Opposing  Forces  415-418 

Mr.  Douglas  M.  Thornton 
The  Distribution  of  the  Chief  African  Mission-Forces       .    418-435 

Mr.  Frederic  Perry  Noble 

Evangelistic  Missions 

Preparation  for  Evangelistic  Work 439-442 

Mr.  S.  M.  Sayford 
Personal  Dealing,  the  Great  Missionary  Method        .        .    442-444 

Rev.  S.  M.  Zwemer,  F.  R.  G.  S.,  of  Arabia 
Difficulties  and  Privileges  of  Evangelistic  Work     .        .    444-446 

Rev.  W.  B.  Mcllvaine,  of  Japan 
Methods  of  Evangelistic  Work 447-449 

Rev.  A.  D.  Hail,  of  Japan 


j 


XII  Contents 

Page 
The  Native  Church  as  the  End  and  Means  of    Evangelis- 
tic Work •        .        .  449-451 

Rev.  Alonzo  Bunker,  D.  D.,  of  Burmah 
Suggestions  to  Volunteers  for  Evangelistic  Work      .        .    452-453 
Rev.  William  Wallace,  of  Mexico 

Educational  Missions 

The  Aim  of  Educational  Missions 457-758 

President  J.  C.  R.Ewing,  of  Forman  Christian  College, 
Lahore,  India. 
The  Field  for  Educational  Work 458-461 

Professor  M.  N.Wycko£f,of  Meiji-Gakuin,Tokio,  Japan 
The  Service  of  Women  in  Educational  Work        .        .        .    462-466 

Miss  Abbie  B.  Child 
The  Ahmednagar  High  School 466-167 

Rev.  H.  M.  Lawson,  of  Ahmednagar,  India 
The  Girls'  Normal  School  at  Saltillo,  Mexico     .        .        .    467-468 

Rev.  William  Wallace,  of  Mexico 
Educational  Work  in  the  Mosul  Mountain  Field        .        .    468-470 

Miss  Anna  Melton,  of  Mosul,  Turkey  in  Asia. 
The  International  Institute  of  China 470-471 

Rev.  Gilbert  Reid,  of  Peking,  China 
The  Opportunity  and  Need  in  Turkey        .        .  •      .        .        .    471-474 

Miss  Emily  C.  Wheeler,  of  Harpoot,  Turkey 
The  Anglo-Chinese  School  at  Singapore 474 

Rev.   W.  F.  Oldham,  D.  D.,  formerly  of   Singapore, 
Malaysia. 
Qualifications  Needed  in  Educational  Missionaries    .        .    475-478 

Rev.  J.  J.  Lucas,  D.  D.,  of  Seharunpur,  India 
Work  Among  College  Students  in  India 478-479 

Mr.  Robert  P.  Wilder,  of  Poona,  India 

Medical  Missions 

The  Need  and   Importance  of  Medical  Missionary  Work 

in  China 483-488 

William  Malcolm,  M.  D..  of  Honan,  China 
The   Need  and  Importance  of  Medical  Missionary  Work 

in  Burmah 488-489 

Mr.  S.  R.  Vinton,  of  Burmah 
The   Need  and   Importance  of  Medical  Missionary   Work 

in  Africa 490-492 

Rev.  H.  D.  Campbell,  of  Lovi^er  Congo,  Africa 
The  Claims  of  Medical  Missions  on  College  Men         .       .    493-497 

George  D.  Dowkontt,  M.  D. 
The  Claims  of  Medical  Missions  on  College  Women   .        .    497-500 

Miss  Grace  M.  Kimball,  M.  D.,  formerly  of  Turkey 
How  TO  Awaken  and  Maintain  an  Interest  in  Medical  Mis- 
sions IN  OUR  Medical  Colleges 500-504 

W.  Harley  Smith.  M.  D. 


Contents  xiii 

Page 
The   Scriptural   Claims   and   Spiritual   Ends   of    Medical 

Missions 505-508 

Walter  R.  Lambuth,  M.  D. 

Conference   of  Presidents,    Professors  and  Instructors   in    Colleges 
and  Theological  Seminaries 

The    Responsibility    of    Instructors    for    the    Missionary 

Spirit  of  the  Institution 511-512 

Professor  J.  Ross  Stevenson,  of  McCormick  Theolo- 
gical Seminary 
How  TO  Promote  the  Study  of  Missions  in  Colleges    .        .    512-514 
Professor  W.  F.  Oldham,  D.  D.,  of   Ohio  Wesleyan 
University 
How   TO   Promote  the   Study  of    Missions  in  Theological 

Seminaries  514-516 

Professor   E.   C.   Dargan,   of  the   Southern    Baptist 
Theological  Seminary 
The  Duff  Missionary  Professorship  of  Edinboro  .        .        .    516-517 
Professor  W.  D.  Mackenzie,  D.  D.,  of  Chicago  Theo- 
logical Seminary 
The  Study  of  Missions  at  Princeton  Theological  Seminary    517-518 
Professor   Chalmers    Martin,    D.   D.,    of    Princeton 
Theological  Seminary. 
Suggested  Co-operation  of  Baptist  Theological  Seminaries  518 

Professor   S.    Burnham,   of    Hamilton    Theological 
Seminary 
The  Educational  Department  of   the   Student  Volunteer 

Movement  519-520 

Rev.  Harlan  P.  Beach,  Educational  Secretary 
How  Can  Instructors  in  Institutions  of   Higher   Learning 
Wisely    Co-operate    with    the    Student    Volunteer 

Movement? 521-524 

Professor  Frank  K.  Sanders,  of  Yale  University 
An  Expression  of  Confidence  and  Recommendation      .        .    524-525 

Conference  of  Representatives  of  International,  State  and  City  Young 

Men's  and  Youns:;  Women's  Christian  Associations  .        .    529-531 


a  (Tall  to  prater 

IRemember  in  2)ail^  prater  tbe  International 
Convention  of  tbe  Student  IDolunteer  /lOove* 
ment,  to  be  belt)  at  Cleveland  jf  eb.  23==27, 1898 

Special  TRcqucsts 

IT.  ipras  tbat  tbe  stu&ents  of  tbe  institutions  of  bigbcr 
learning  in  tbe  iHniteO  States  ant>  CanaDa  mas  mafte 
prayerful,  self*6acrificing,  persevering  efforts  to  be  abe« 
quatels  represented  at  tbe  Convention. 

1111.  ffi»ras  tbat  all  delegates  mas  come  to  Cleveland  in  tbe 
spirit  of  prater  an&  expectation— expecting  great  tbings 
from  (5o0. 

Him.  ipras  tbat  all  speakers  mas  come  to  tbe  Convention 
witb  a  vivlO  reali3ation  of  tbe  vast  strategic  importance  of 
tbe  gatbering  anD  witb  messages  from  ©oD. 

HID.  ipras  tbat  all  tbe  plans  of  tbe  Convention,  as  well  as 
its  conduct,  mas  be  unDer  tbe  leaOersbip  of  tbe  Spirit  of 
<5od,  anD  tbus  tbat  its  influence  mas  be  migbtils  felt  in  all 
colleges  and  seminaries,  in  all  tbe  bome  cburcbes,  and  in 
tbe  uttermost  parts  of  tbe  eartb. 

"IFlot  bs  an  arms,  nor  bs  power,  but  bs  ms  Spirit." 


a  iprai^er 


0  blessed  and  eternal  Savior,  we  are  gathered  in  Thy  holy 
name,  and  before  we  take  one  further  step  we  acknowledge  Thee 
to  be  the  Lord.  We  worship  Thee,  we  praise  Thee,  with  spirit, 
soul  and  body,  which  Thou  hast  redeemed.  We  would  now  worship 
Thee  with  Heaven,  with  angels  and  archangels,  with  the  myriads 
of  the  sanctified.  We  on  earth  adore  Thee,  for  Thou  wast  slain 
for  us.  And  as  we  think  of  myriads  who  have  trusted  Thee  and 
who  do  trust,  we  gather  with  the  holy  Church  throughout  all  the 
world  and  bless  Thee  and  glorify  Thee  and  magnify  Thee,  our 
Lord,  for  Thou  wast  slain  and  hast  redeemed  us  to  Thyself  by 
Thy  blood.  Thou  hast  made  us  kings  and  priests  unto  Grod  our 
Father.  Everything  in  this  life  and  everything  in  the  next  is 
owing  to  Thee  and  to  Thy  grace.  Now,  by  Thy  Spirit,  inaugurate 
this  Convention.  Be  Thou  the  President  from  the  very  start.  Take 
this  great  meeting  in  Thy  hands  and  guide  it  in  every  hour.  May 
those  who  come  in  realize  that  there  is  here  an  unseen  power,  the 
"power  and  presence  of  Christ.  We  beseech  Thee  that  every  one 
may  be  anointed  with  the  Holy  Ghost.  We  pray  Thee  that  every  one 
who  takes  part  may  have  the  sense  of  the  presence  of  God.  May  a 
fire  be  lighted  in  this  place  this  week  which  shall  burn  until  Jesus 
comes,  a  fire  that  shall  spread  into  thousands  of  churches,  into  hun- 
dreds of  the  dark  spots  of  earth.  We  think  for  a  moment  of  our 
beloved  friends  who  are  on  the  missionary  field.  God  bless  and 
speed  them.  Be  with  them  now,  and  if  any  of  them  during  these 
days  are  keeping  in  touch  with  us,  though  not  in  visible  presence, 
may  they  share  in  the  blessings  which  we  are  going  to  have.  Eemem- 
ber  them — lonely  souls  in  Japan  and  China  and  India  and  Ceylon 
and  Persia  and  Arabia  and  in  the  great  continent  of  Africa,  in  the 
north  and  on  the  Niger  and  on  the  Congo  and  throughout  the  south- 
ern regions  of  it,  and  in  South  America  and  the  isles  of  the  sea  and 
everywhere  else;  wherever  men  and  women  are  meeting  Thee  and 
thus  keeping  in  touch  with  us,  God  bless  them.  Now  come  very  near 
to  ns.  Make  this  service  one  that  nobody  can  account  for,  except 
that  Christ  is  here.  We  ask  it  in  the  name  of  Jesus  Christ,  our  Lord, 
Amen. 


preparation  tor  Cbrfsttan  Service 

Separation  trom  iBvil 

XLbc  jfullness  (n  Cbrlst 

Cbe  Bnolnting  witb  tbe  Spirit 


SEPARATION,  FULLNESS  AND  THE  ANOINTING 
Rev.  F.  B.  Meyer 

I  think  we  all  understand  the  object  of  our  first  meeting.  It  is 
not  intended  this  afternoon  that  we  should  have  addresses  delivered 
to  you,  or  exliortations,  but  that  the  bulk  of  our  time  should  be  con- 
sumed by  definite  dealing  between  each  one  of  us  and  Jesus  Christ,  our 
Lord.  We  beheve  that  all  who  are  gathered  here  are  regenerated  by  the 
Holy  Spirit  and  by  a  living  faith  or  union  with  Jesus  Christ,  the  head 
of  the  Church.  We  meet  in  no  sectarian  name.  We  here  promote  the 
ends  and  objects  of  no  one  visible  church.  But  we  meet  as  part  of  the 
great  invisible  holy  Church,  the  bride  of  Christ,  in  which  there  are  no 
denominations  or  sects,  because  we  are  all  one  in  Him.  But,  having 
met,  we  think  that  it  may  be  necessary  for  us  quietly  to  review  our 
standing  and  condition  before  Him.  That  we  are  Christians,  and 
that  we  are  Christians  set  upon  the  evangelization  of  the  world,  is  not, 
as  we  deem,  sufficient  warrant  for  us  to  suppose  that  all  are  in  living 
union  with  Christ.  Hence,  before  the  Convention  proper  begins,  we 
intend  to  spend  an  hour  and  a  half  reviewing  in  the  sight  of  Christ 
the  condition  in  which  we  stand  to  Him  and  so  to  men,  I  propose 
to  spend  the  time  in  three  great  divisions.  The  first  will  be — Separa- 
tion from  Known  Evil.  For  a  half-hour  we  shall  have  quietly  and 
definitely  to  deal  with  the  question  of  separation.  Then  for  the  second 
half-hour  it  may  be  necessary  for  us  to  consider  the  Fullness  that  we 
have  in  Christ,  and  to  learn  how  to  avail  ourselves  of  that  fullness  for 
tliis  moment  and  for  all  coming  time.  And  then  the  third  half -hour — 
certainly  the  most  momentous  and  important — will  be  that  in  which 
together  we  shall  claim  from  our  Master  the  Anointing  of  the  Holy 
Spirit,  and  each  receive  from  Him  his  and  her  share  in  Pentecost.  We 
believe  that  there  is  waiting  for  the  entire  Churcl^  and  for  every  mem- 
ber of  that  Church  the  plenitude  of  the  Holy  Spirit,  and  we  do  not 
wish  to  pass  into  the  Convention  until  every  one  of  us  has  become 
filled  with  the  Holy  Spirit.  I  trust  that  those  who  are  in  touch  with 
God  will  through  the  following  moments  keep  reminding  Him  of  the 
utter  necessity  we  realize  that  He  should  make  bare  His  arm  and  send 
us  His  own  mighty  and  speedy  help. 

I  purpose  to  speak  for  about  a  quarter  of  an  hour  upon  each  of 
these  allotted  themes;  and  then  I  ask  you  to  bow  your  heads  in  silent 
self-examination  and  prayer,  that  each  one  of  you  may  adjust  him- 

3 


4  The  Student  Missionary  Appeal 

self  or  be  adjusted,  and  that,  instead  of  merely  giving  an  intelligent 
assent  to  the  propositions  that  I  make,  you  shall  take  each  word  of 
mine  and  by  it  examine  and  test  your  position  in  the  sight  of  God. 
And  let  me  assure  you  that  it  is  upon  condition  of  your  careful 
adherence  to  the  earlier  propositions  that  I  shall  make,  that  we  shall 
come  at  the  close  of  the  meeting  to  that  consummation  for  which 
we  devoutly  yearn  and  pray. 

SEPARATION     PROM    EVIL 

Let  us  consider  what  God  says  as  to  our  Separation  from  Evil. 
Will  you  turn  to  the  text  wliich  is  to  be  the  keynote  of  this  half- 
hour,  in  Isaiah  lii.,  11:  "Depart  ye,  depart  ye,  go  ye  out  from  thence, 
touch  no  unclean  thing;  go  ye  out  of  the  midst  of  her;  be  ye  clean, 
ye  that  bear  the  vessels  of  the  '  Lord."  And  the  passage  which 
illustrates  that  j^ou  will  find  in  Ezra,  8th  chapter,  and  in  that  chap- 
rter  at  the  24th  verse.  You  will  know  that  the  good  Ezra  was  about 
■to  conduct  the  march  across  the  desert,  and  gathered  the  people 
(by  the  river  before  they  broke  from  the  green  strip  of  pasture  land 
ior  forty  days'  journey  upon  the  yellow  sand.  When  he  reached 
the  spot  he  found  that  the  king  had  sent  a  large  number  of  holy 
vessels  which  in  the  previous  reign  had  been  taken  from  the  temple. 
There  they  were,  the  golden  seven-branched  candlestick  and  the 
talents  of  silver  and  all  the  golden  vessels  which  the  Jews  were 
accustomed  to  use  in  their  sacred  service.  Ezra  felt  it  was  necessary 
that  these  holy  vessels  should  be  intrusted  to  reverent  and  picked 
hands,  that  they  might  bear  them  as  a  sacred  charge  across  the  desert 
to  the  newly-built  temple  in  Jerusalem;  and,  therefore,  you  will  notice, 
the  words  are  selected  with  the  utmost  care.  In  the  24th  verse  he 
says:  "I  separated  twelve  of  the  chiefs  of  the  priests,  and  weighed 
imto  them  the  silver,  and  the  gold,  and  the  vessels,  even  the  offering 
for  the  house  of  our  God,  which  the  king,  and  his  counselors,  and 
his  princes,  and  all  Israel  there  present,  had  offered:  I  even  weighed 
into  their  hand  six  hundred  and  fifty  talents  of  silver,  and  silver 
vessels  an  hundred  talents;  of  gold  an  hundred  talents;  and  twenty 
bowls  of  gold,  of  a  thousand  darics;  and  two  vessels  of  fine  bright 
brass,  precious  as  gold.  And  I  said" — Can't  you  see  the  man,  the 
servant  of  God,  standing  there  with  those  separated  souls  before 
him?  And  whilst  the, people  stood  massed  around  aiid  the  river  was 
yonder  flowing  on  in  its  course  and  the  desert  waiting  there  with 
unknown  peril,  he  said,  "You  take  this,  and  you  take  that,  and  you 
take  that,  and  you  that,  and  you  that";  and  when  they  stood  with 
all  the  vessels  in  their  hands  he  said,  "Ye  are  holy  unto  the  Lord." 
Ah,  that  is  what  we  want  to  come  to.     "Ye  are  holy  unto  the  Lord." 


Preparation  for  Christian  Service  5 

Separated,  yes,  but  "'holy  unto  the  Lord,  and  the  vessels  are  holy; 
and  the  silver  and  gold  are  our  free-will  offering  unto  the  Lord; 
watch  ye,  and  keep  them,  until  ye  weigh  them  out  before  the  chiefs 
of  the  priests  and  the  Levites  in  the  house  of  the  Lord,  So  the 
priests  and  the  Levites  received  the  weight  of  the  silver  and  the 
gold  and  the  vessels,  to  bring  them  to  Jerusalem  unto  the  house 
of  our  God."  Is  that  relevant  to  our  meeting?  Why,  of  course 
it  is.  I  stand  here  not  to  do  Ezra's  work,  but  that  of  another  whom 
you  do  not  see,  your  Master,  and  address  you,  the  representatives  of 
the  new  generation  which  is  coming  up.  He  says:  The  older  men, 
the  missionaries  on  the  foreign  field  and  my  servants  in  the  home 
land,  are  becoming  gray-headed  and  infirm,  and  I  call  on  you,  the 
representatives  of  the  pick  of  the  youth,  of  the  Christian  youth  of 
many  countries,  I  call  upon  you  to  take  the  holy  vessels  of  my 
gospel  and  bear  them  through  the  world.  To  you  He  gives  the 
great  doctrine  of  justification  by  faith;  to  you  He  gives  the  great 
doctrine  of  regeneration  by  the  Spirit;  to  you  He  gives  the  doctrine 
of  salvation  only  by  the  blood  of  Christ;  to  you,  the  doctrine  of  the 
filling  of  the  Holy  Ghost;  to  you,  the  doctrine  of  sanctity  and  purity 
of  life;  to  you,  the  integrity  of  the  Word  of  God;  to  you,  the  main- 
tenance of  the  holy  rest  day,  the  day  that  God  has  given  to  man- 
kind; and  Christ  to-day,  as  it  were,  gives  to  you,  men  and  women,  the 
sacred  deposit  of  His  holy  gospel,  and  bids  you  bear  it  through  the 
world — some  to  the  home  land,  some  to  foreign  parts,  but  not  one 
of  you  without  some  vessel  and  some  mission.  Do  you  tliink  I 
slightly  exaggerate  for  my  own  purposes  that  picture?  Then  I  ask 
you  once  more  to  look  at  Timothy,  the  first  chapter  of  the  second 
epistle,  where  the  Apostle  uses  the  word  "deposit"  twice  over.  In 
the  12th  verse  he  says,  "I  know  He  can  keep  my  deposit,"  and 
he  says  to  Timothy,  "Be  sure  to  keep  this  deposit."  You  deposit 
all  with  Christ, — and  every  one  of  you  has  done  that;  you  have 
deposited  spirit,  soul  and  body  for  time  and  eternity  for  safe  keeping 
into  the  hands  of  Jesus,  and  Jesus  has  deposited  in  your  care  His 
holy  character,  His  sacred  triith,  the  institution  of  His  holy  gospel, 
and  as  you  have  trusted  Him,  He  trusts  you.  jSTow,  I  saj',  "Be 
ye  clean."  If  ever  any  of  3^ou  should  be  called  to  carry  around  at 
the  Lord's  supper  the  sacred  chalice  or  the  platter  that  holds  the 
bread,  how  careful  you  should  be  that  your  hands  should  not  soil 
the  silver  sheen,  but  that  you  should  bear  it  gravely  and  reverently 
and  thoughtfully  up  and  down  the  aisles  of  the  church.  Now, 
equally  careful  must  you  and  I  be.  And  I  want  to  ask  you,  my 
friends,  if  there  is  anything  in  your  life  wliich  is  out  of  harmony 
and  incongruous  to  being  ministers,  to  being  missionaries,  to  being 


6  The  Student  Missionary  Appeal 

Christian  workers.  Oh,  for  the  next  few  minutes  "Be  ye  clean  that 
bear  the  vessels  of  the  Lord."  Mark  you,  when  God  deals  with  a 
soul  about  its  cleanliness  He  doesn't  worry  it  on  twenty  different 
points.  He  always  is  definite.  When  Satan  deals  with  you  he  wor- 
ries you  about  twenty  things  at  once.  When  God  deals  with  a  soul 
He  always  goes  straight  to  the  mark,  and  He  knocks  at  the  soul 
and  deals  with  it  about  one  thing,  bringing  His  rebuke,  His  remon- 
strance to  bear  upon  it,  like  a  hammer  striking  again  and  again 
upon  a  wedge  of  iron. 

Now,  as  I  go  through  seven  points  in  which  possibly  you  are 
not  clean,  I  want  you  to  be  true  and  I  want  you  to  say  to  each  one, 
"That  is  not  mine,"  "That  is  not  mine,"  and  presently,  "That  is  I." 
I  am  going  to  lead  you  step  by  step.  May  God  help  you  to  deal  truly 
with  yourself — with  thyself,  and  thyself,  and  thyself,  young  friends. 

Now,  first,  are  you  clean  in  your  habits?  There  are  evil  habits 
which  cling  to  us  as  you  might  suppose  the  grave  clothes  clung  to 
Lazarus.  Lazarus  had  received  life,  but  he  was  bound  with  grave 
clothes.  It  is  conceivable  that  in  those  grave  clothes  he  might  have 
gone  back  to  his  sister's  house  and  sat  with  them  at  meals.  What- 
ever other  men  may  do  about  certain  habits,  you  have  got  to  be  un- 
usually careful,  because  you  are  carrying  before  Sunday  school 
classes,  before  mission  churches  and  ultimately  before  the  heathen 
the  sacred  gospel  of  your  Lord.  In  the  light  that  streams  from  it  ask 
whether  there  be  not  some  habit,  some  evil,  filthy,  unnatural,  pol- 
luting habit  which  has  struck  a  fast  hold  upon  you.  And  if  there  be, 
and  the  Spirit  of  God,  who  is  co-operating  with  me  at  this  minute, 
will  strike  conviction  home  if  there  be,  then  "be  ye  clean"  and  drop 
it.  Drop  it  instantly.  Eemember  that,  if  you  are  willing  to  be  de- 
livered from  evil  habits,  Christ  will  utterly  free  you  and  will  take 
away  the  very  desire  for  the  sin.  If  any  of  you  should  be  taking 
opium,  alcohol,  morphine,  have  a  strong  habit  for  tobacco  in  any 
form,  and  if  you  truly  want  to  be  clean  in  your  breath,  in  your  body, 
in  your  whole  nature — at  this  minute,  if  you  are  willing — Christ  can 
say  "Loose  him,  and  let  him  go." 

Secondly,  how  about  appetite?  Are  you  clean  in  appetite?  We 
all  have  these  natural  appetites,  but  may  we  not  be  gratifying  a 
natural  appetite  either  in  the  wrong  direction  or  to  an  undue  extreme? 
If  a  natural  appetite  is  unnaturally  indulged  it  will  pollute  the  con- 
science and  the  heart.  If  that  is  true  will  you  put  it  away  right  now? 
Eestrict  it  within  its  due  limits.  It  may  be  eating  and  drinking;  it 
may  be  that  you  are  unusually  fond  of  the  pleasures  of  the  table. 
Be  careful,  if  that  is  true  of  you,  to  bring  the  indulgence  of  appetite 
within  the  limit  that  Jesus  assigns. 


Preparation  for  Christian  Service  7 

Thirdly,  does  your  imcleanness  lie  in  the  direction  of  alliances? 
Are  any  young  men  who  are  going  to  bear  the  vessels  of  the  Lord  en- 
gaged or  seeking  the  affection  of  girls  who  are  worldly  girls,  living 
a  butterfly,  frivolous  life?  That  alliance  must  be  broken.  And  if 
there  should  be  young  women  who  want  to  be  missionaries  or  serve 
God  in  the  home  land,  who  are  allowing  men  to  pay  attentions  to 
them,  and  these  men  are  not  children  of  God,  I  say,  whatever  it  costs, 
the  alliance  must  be  broken.  "Be  ye  clean,  that  bear  the  vessels  of 
the  Lord." 

Fourthly,  we  must  be  clean  from  worldly  aims  and  ambitions. 
There  are  men,  who,  listening  to  me  here  to-day,  may  be  entering 
the  Church  or  undertaking  even  missionary  work  because  they  think 
that  in  either  one  of  these  two  spheres  they  may  make  a  conspicuous 
and  brilliant  success.  T  always  remember  what  Mr.  Spurgeon  said 
when  some  one  asked  him  to  come  to  the  east  end  of  London  and 
promised  to  give  him  an  audience  of  fifteen  thousand  souls  at  every 
service.  The  servant  of  God  answered:  "I  am  not  eager  to  preach  to 
fifteen  thousand  souls,  but  to  do  the  will  of  God."  If  there  be  any 
ambition  defiling  and  polluting  our  hearts,  -that  must  be  put  away. 

Fifthly,  we  must  stand  clear  of  worldly  pleasures.  The  world  has 
its  card  table,  its  horse  races,  its  opera,  its  theater,  its  dance,  its  ball. 
We  are  not  here  to  denounce  these  things  as  far  as  the  world  indulges 
them.  The  world  must  have  its  pleasures.  But,  as  for  ourselves,  if 
we  are  going  to  serve  God  in  His  holy  Church,  we  must  stand  clear. 
If  you  want  to  play  cards,  play  cards.  If  you  want  to  go  to  the 
theater,  go.  If  you  want  to  go  to  dancing  parties  and  balls,  go.  But 
put  doTVTi  the  vessel  before  you  start. 

And  then,  sixthly,  you  must  put  away,  too,  all  desire  for  merely 
emotional  religious  life.  If  any  of  us  are  living  a  life  dependent  upon 
signs  and  dreams  and  sudden  openings  of  the  Bible  at  texts  or  any- 
thing that  is  sensational  and  unhealthy  in  religious  life,  we  must 
stand  clear  of  that. 

Lastly,  we  must  stand  aside  from  the  activities  of  our  own  evil 
nature  if  we  would  fain  serve  God.  For  often  Cain  brings  his  offer- 
ing without  accepting  God's  indication  of  the  way  in  which  He 
would  have  him  worship.  I  know  not  how  it  may  be  to-day,  but  I  am 
almost  certain,  in  this  place,  this  minute,  there  is  going  to  be  repeated 
the  memorable  scene  in  Augustine's  life,  when  he  and  Alypius  were 
in  the  garden  at  Tagaste  and  Augustine  had  just  been  converted. 
There  was  one  evil  association  of  his  previous  life  that  clung  to  him — 
I  need  not  say  what;  those  of  you  who  know  St.  Augustine's  "Con- 
fessions" remember,  and  those  of  you  who  have  not  read  them  will 
know  that  an  association  will  often  cling  to  a  man  when  he  is  con- 


8  The  Student  Missionary  Appeal 

verted  and  when  he  wants  to  serve  God — and  he  stood  there  and  a 
voice  said,  "Tolle  et  lege" — "Take  and  read."  He  thought  it  meant 
he  was  to  take  up  the  Bible  that  lay  upon  the  garden  seat.  He  took 
it  up  and  opened  at  this  text,  "Put  ye  on  the  Lord  Jesus  Christ,  and 
make  no  provision  for  the  flesh  to  fulfill  the  lust  thereof."  And  he 
told  Alypius,  and  the  two  went  and  told  Monica,  and  at  that  minute 
the  cursed  tiling,  which  nearly  blasted  his  life,  dropped  off  as  the 
viper  did  from  Paul's  hand.  Many  of  us  have  gone  through  that.  I 
wouldn't  be  here  to-day,  young  men  and  women,  if,  sixteen  years  ago, 
through  Charley  Studd,  I  hadn't  been  brought  to  stand  face  to  face 
with  my  Master  and  to  drop  off  one  memorable  night  a  thing  that 
was  about  to  blight  my  whole  life.  What  I  did  that  day,  which  was 
the  beginning  of  any  influence  I  have  had  vdth  men  since,  I  call 
upon  every  one  of  you  to  do  now.  Let  the  search-light  of  God  come 
in  upon  your  soul,  and,  if  there  be  anything  that  is  polluting,  un- 
clean, defihng  in  your  heart  or  habit  of  life,  in  God's  name  put  it 
away,  and  then  take  the  vessel  and  bear  it*  to  the  world.  Be  thou 
clean,  woman  or  man,  that  bears  the  vessel  of  God.    Let  us  pray. 

Now  in  silence  just  go  through:  Is  it  habit,  some  evil  habit? 
Will  you  drop  it?  Tobacco,  if  that  is  it?  The  reading  of  stupid 
novels,  if  that  is  it?  What  is  the  habit?  Some  polluting  vice?  Will 
you  drop  it,  right  now?  Is  it  the  indulgence  of  the  appetite,  legiti- 
mate appetite,  but  inordinately  permitted?  Will  you  drop  it?  There 
are  alliances  between  yourself  and  some  girl  or  some  man  who  is  not 
a  child  of  God.  Will  you  tell  God  you  are  wilHng  to  drop  it  at  any 
cost?  Are  you  willing  to  lay  your  aims  and  ambitions  on  the  altar? 
If  God  should  take  away  your  reputation,  are  you  willing?  Would 
you  be  a  poor  man  for  Jesus?  Would  you  be  despised  and  con- 
demned and  cast  out  for  Jesus?  Are  you  willing  to  lie  in  the  dust  for 
Him  to  tread  upon  to  raise  Him  one  inch  higher?  Will  you  give  up 
some  worldly  pleasures?  Will  you  give  them  up?  Will  you  come 
out  and  be  separate?  Will  you  lay  aside  the  merely  emotional  re- 
ligious life?  Will  you  come  away  from  the  activities  of  your  own 
busy  fussy  self?    Will  you  be  clean? 

Search  me,  0  God,  and  know  my  heart,  try  me  and  know  my 
thoughts,  and  show  me,  show  me,  show  me  if  there  is  any  wicked 
way  in  me,  and  lead  me,  lead  me,  lead  me  in  the  way  everlasting. 
Strip  me,  clothe  me.  I  am  sick  and  tired  of  my  life.  I  know  I 
have  been  wrong;  I  have  often  felt  it;  and  I  know  why.  Lord 
Jesus,  I  know  what  has  grieved  Thee,  but  I  put  it  away;  in  my  will, 
in  my  choice,  in  the  deep  purpose  of  my  heart  I  separate  myself 
from  it.  I  desire  to  live  a  clean  life.  Lord  Jesus,  cleanse  me 
and  keep  me  from  evil  to-day.     I  give  up  my  will  and  trust  Thee 


Preparation  for  Christian  Service  <> 

with  my  life.  I  am  willing  at  any  cost  to  suffer,  but  I  must  be 
clean,  I  must  be  clean.  I  cannot  go  on  playing  the  hypocrite.  I 
cannot  go  on  carr3dng  the  vessel  with  unclean  hands.  Lord  Jesus, 
Lord  Jesus,  deliver  me  just  now,  and  keep  me  clean  by  Thy  blood 
and  by  the  water  that  came  from  Thy  side. 

THE    FULLNESS    IN    CHRIST 

Now,  it  is  not  enough  to  stay  there.  I  am  very  glad  that  we 
have  come  to  that  point  together;  it  is  very  sweet.  I  knovv'  the 
Spirit  of  God  has  been  leading  you  to  make  a  very  definite  surrender 
of  things  which  are  grieving  to  God.  Well,  that  is  right.  I  remem- 
ber so  well,  dear  friends,  the  day  when  Charley  Studd  looked  into 
my  face  and  said,  "Mr.  Meyer,  there  is  nothing  I  have  got  that  you 
may  not  have";  he  looked  so  bright.  I  can  see  him  now  that  autumn 
morning,  standing  there  in  his  cricket  flannels.  It  was  rather  chilly 
and  the  morning  sun  was  streaming  in  the  uncurtained  window  and 
the  candles  were  burning  low  on  each  side  of  his  open  Bible.  And  I 
said  to  him:  "You  have  been  up  early."  "Yes,"  said  he,  "I  got  up  at 
four  o'clock  this  morning.  Christ  always  knows  when  I  have  had 
sleep  enough,  and  He  wakes  me  to  have  a  good  time  with  Him." 
And  I  said:  "What  have  you  been  doing  this  morning?"  And  he 
said:  "You  know  the  Lord  says,  'If  ye  love  Me,  keep  My  com- 
mandments,' and  I  was  just  looking  through  all  the  commandments 
that  I  could  find  that  the  Lord  gave  and  putting  a  tick  against 
them  if  I  had  kept  them,  because  I  do  love  Him."  "Well,"  I  said 
to  him,  "how  can  I  be  like  you?"  He  said:  "Have  you  ever  given 
yourself  to  Christ,  for  Christ  to  fill  you?"  "Well,"  I  said,  "I  have 
done  so  in  a  general  way,  but  I  don't  know  that  I  have  done  so 
particularly."  He  said:  "You  must  do  it  particularly  also."  I  knelt 
down  that  night  and  thought  I  could  give  myself  to  Christ  as  easily 
as  possible.  And  I  gave  Him  an  iron  ring,  the  iron  ring  of  my 
will,  with  all  the  keys  of  my  life  on  it,  except  one  little  key  that 
I  kept  back.  And  He  said:  "Are  they  all  here?"  I  said:  "They 
are  all  there  but  one,  the  key  of  a  tiny  closet  in  my  heart  of  which 
I  must  keep  control."  He  said:  "If  you  don't  trust  Me  in  all, 
you  don't  trust  Me  at  all."  I  tried  to  make  terms;  I  said:  "Lord, 
I  will  be  so  devoted  in  everything  else,  but  I  can't  live  without  the 
contents  of  that  closet."  I  believe,  young  friends,  that  my  whole 
life  was  just  hovering  on  the  balance,  and,  if  I  had  kept  the  key  of 
that  closet  and  had  mistrusted  Christ,  He  never  would  have  trusted 
me  with  His  blessed  Word.  He  seemed  to  be  receding  from  me, 
and  I  called  Him  back  and  said:  "I  am  not  willing,  but  I  am  willing 
to  be  made  willing."     It  seemed  as  though  He  took  that  kev  out 


10  The  Student  Missionary  Appeal 

cf  my  hand  and  went  straight  for  that  closet.  I  knew  what  He  would 
find  there,  and  He  knew,  too.  Within  a  week  from  that  time  He  had 
cleared  it  right  out.  But  He  filled  it  with  something  so  much 
better!  Why,  what  a  fool  I  was!  He  wanted  to  take  away  the 
sham  jewels  to  give  me  the  real  ones.  He  just  took  away  the  thing 
which  was  eating  out  my  life  and  instead  gave  me  Himself. 

Now,  that  is  the  point  I  am  coming  to  with  you.  You  have  given 
Him  the  keys,  haven't  you?  You  have  given  Him  your  ^dll  with  every 
key  of  your  heart  and  life.  It  is  all  in  His  hands.  If  He  would  send 
you  to  India,  you  would  go.  If  He  would  send  you  to  Japan,  you 
would  go.  If  He  would  ask  you  to  give  up  the  dearest  idol  that  your 
heart  knows,  you  have  given  it  up.  So  far  as  you  know,  you  just 
want  to  be  the  slave  of  Jesus.  I  believe  if  I  should  ask  you,  you 
would  be  willing  to  go  an3^where  and  do  anything  for  Jesus,  to  make 
any  sacrifice  He  asked,  though  it  was  to  lay  down  your  life  in  a 
tropical  land  in  a  fever-stricken  latitude;  I  believe  if  I  should  ask 
you  I  should  have  every  man  or  woman  in  this  house  on  his  or  her 
feet.  Oh,  I  believe  Jesus  must  be  looking  down  on  you  and  feeling 
that  it  is  worth  having  died  for.  I  believe  He  says  to  Himself: 
"Well,  the  thorns  were  sharp  and  the  nails  were  bitter  and  death 
was  terrible,  but  it  is  worth  it  all  to  have  the  love  of  these  young 
men  and  women."  I  believe  He  is  repaid.  Have  you  left  a  little  in- 
gredient of  bitterness  in  His  cup,  because  you  are  not  with  us?  Come 
along,  join  in,  step  up  now,  come,  and  don't  let  there  be  one  jarring 
note  in  this  great  orchestra  to-day,  but  let  every  one  of  you  be  sweetly 
attuned  to  Jesus  in  entire  surrender.  I  have  it!  I  hear  from  hun- 
dreds of  hearts  the  cry,  the  murmur,  "All  for  Christ."  Yes,  yes,  re- 
member, if  you  are  all  for  Christ,  Christ  is  all  for  you.  That  is  it. 
That  is  the  blessedness  of  it.  And  I  must  give  you  a  text  to  remem- 
ber, because  it  is  better  to  have  His  word  than  mine:  Colossians  i.,  19. 
"It  pleased  the  Father  that  in  Him  should  all  fullness  dwell."  And  in 
Colossians  ii.,  9,  10,  "For  in  Him  dwelleth  all  the  fullness  of  the 
Godhead  bodily.  And  ye  are  complete  in  Him" — ye  are  made  full, 
ye  are  complete  in  Him.  It  is  very  beautiful  of  our  Father  to  put  all 
His  fullness  into  Jesus,  because  we  might  be  afraid  of  the  Father  and 
of  the  great  Holy  Spirit  God,  but  no  child  is  afraid  of  Jesus.  God 
Las  put  all  his  fullness  into  Jesus,  and  if  you  have  given  all  to  Jesus, 
3'ou  may  take  all  from  Jesus.  Let  me  give  you  a  little  lesson  in  mathe- 
matics. Suppose  I  draw  in  the  air  a  curve  like  this  (indicating);  then 
the  remainder  of  the  circumference  which  is  needed  to  complete  the 
curve  and  make  it  a  circle  is  called  the  complement  of  the  curve. 
The  curve  and  the  complement  together  make  one  circle.  The  com- 
plement is  really  the  completement  of  the  curve.    Now,  j^ou  under- 


Preparation  for  Christian  Service  11 

stand  that  if  the  curve  is  short  it  needs  a  large  completement,  and 
if  the  curve  is  long  it  needs  a  small  completement.  But  whether 
the  curve  is  large  or  small,  there  is  a  completement  for  it.  You  are  a 
curve,  and  the  smaller  it  is,  the  less  there  is  of  j'ou,  the  more  you 
need  the  completement  of  Christ.  The  more  there  is  of  you,  the  less 
you  have  of  Christ.  But  Christ  and  you  are  complete,  to  meet  any 
need  that  may  come  to  you  in  time  or  eternity.  Jesus  and  you! 
Jesus  and  you  are  complete  to  meet  any  necessity. 

But  I  want  to  show  you  how  to  take;  because  there  are  hun- 
dreds of  Christians  who  don't  know  the  difference  between  prajdng 
for  a  thing  and  taking  it.  Nearly  everytliing  in  Christian  life  and 
growth  depends  upon  knowing  how  to  take,  to  take  the  fullness  of 
Christ.  There  was  a  time  in  my  life  when  I  used  to  resist  tempta- 
tion, and,  if  I  overcame  Satan,  I  congratulated  myself  and  was  thank- 
ful. Then  I  came  in  contact  with  an  old  clergyman,  who  told  me 
there  was  something  better  than  that.  He  said:  ''When  I  am  tempted, 
I  turn  to  Christ  and  take  the  opposite  grace.  If  I  am  tempted  to 
impurity,  I  don't  simply  rebut  the  temptation,  I  turn  to  Christ  and 
take  of  Him  as  my  purity  and  I  put  His  purity  against  the  tempta- 
tion to  impurity.  When  I  am  tempted  to  irritability — and  I  am 
naturally  very  irascible — I  don't  simply  pull  myself  together  and  say, 
'Xo,  no,  I  must  not  peld,'  but  I  turn  to  my  Lord  and  take  a  new 
cargo  of  His  sweet  temper."  And  this  mortifies  Satan  vastly,  that 
we  should  take  what  he  means  to  be  a  stumbling-block  and  make  a 
stepping-stone  out  of  it;  that  we  should  take  liis  temptation  as  a  re- 
minder to  get  more  out  of  Christ.  That  is  not  at  all  what  Satan 
wants  the  issue  of  temptation  to  be.  It  is  a  glorious  way  of  living 
and  I  pass  it  on  to  you.  Paul  said  he  gloried  in  his  infirmity,  in  his 
weakness,  in  his  need,  in  his  helplessness.  He  said:  "I  am  glad  for  it 
all.  I  would  not  have  it  otherwise,  because  when  I  am  weak,  then 
I  am  strong;  the  lower  I  am,  the  more  I  obtain  of  Christ."  Dear 
young  people,  it  seems  to  me  as  if  you  may  be  almost  glad  if  you  are 
deficient  in  a  good  many  things  that  make  other  men  strong,  if  you 
have  once  learned  how  to  get  it  all  out  of  Christ.  You  haven't  elo- 
quence, but  He  gives  you  utterance.  You  haven't  wealth,  but  He 
gives  you  plenty.  You  haven't  sweetness,  but  He  has  all  lovehness. 
You  have  no  strength,  but  there  is  plenty  in  the  Lion  of  the  tribe  of 
Judah.  You  are  not  meek,  He  is  the  Lamb  that  was  slain.  Anything 
you  want — and  the  more  you  want — you  can  get  out  of  Him.  You 
and  Christ  together  can  meet  the  world. 

But  how  are  you  to  take?  That  is  the  question.  People 
think  that  they  receive  these  things  by  pra^dng  for  them.  I 
am    sure    that    is    not    the    way,    if  pra}dng    means    supplicating 


12  The  Student  Missionary  Appeal 

in  a  kind  of  hopeless  fasliion  that  you  may  or  may  not 
get  what  you  want.  I  have  learned  in  my  prayer  to  receive,  to  take. 
If  my  little  grandchild  comes  to  stay  with  us,  and  he  appears  in  our 
parlor  in  the  morning  with  a  keen  appetite,  quite  glad  to  have  a 
chance  of  breakfast,  and  the  breakfast  is  there  before  him,  I  never  tell 
that  child,  if  his  grandmother  or  my  daughter  are  absent  from  the 
room,  to  go  and  scream,  to  go  and  shut  himself  up  in  a  room  and 
agonize  for  an  hour  and  then  come  for  it.  I  am  only  too  thankful 
to  say:  "Child,  there  is  porridge;  there  is  bread  and  milk;  there  is 
your  chair,  sit  on  it  and  take  what  you  want."  And  the  child  starts 
out  by  saying  his  grace,  and  helps  himself.  So,  men  and  women,  look. 
This  table  to-day  is  just  laden  with  gifts  for  you,  like  the  table  at  my 
home  used  to  be  on  Christmas  morning.  You  have  just  to  come  and 
take  what  you  want.  There  is  a  young  woman  there  who  is  very 
weak  with  jealousy.  Jesus  Christ  is  the  complement  of  that.  There 
is  a  young  man  there  who  is  overcome  by  passion,  but  from  this 
minute  Christ  and  he  can  meet  it.  There  is  a  man  there  who  is  very 
weak  and  cowardly;  let  him  come  and  take  from  Christ.  Don't  pray 
for  it,  but  definitely  say  to  Jesus  this  minute,  "Jesus,  I  know  there  is 
in  Thee  what  I  want,  and  what  I  have  been  wanting  these  months  and 
years,  and  I  now  definitely  take  Thee  to  be  that  in  my  life";  and  be- 
lieve at  that  moment  that  you  do  receive  Jesus  to  be  evermore  in 
you  what  you  have  been  wanting;  and  go  away  from  this  place,  and 
don't  fear  temptation.  Don't  fear  that  you  will  fail.  Don't  dread 
defeat.  But  know  that  the  moment  a  poor  trembling  heart  lays 
itself  at  the  feet  of  Christ,  and  one  thin,  languid  hand  touches  the 
hem  of  His  garment,  that  moment  virtue  streams  in  to  be  the  com- 
plement of  twelve  years  of  weakness.  God  help  you  now  to  appro- 
priate Christ!    Let  us  pray. 

You  were  definite  before,  were  you  not?  ]!>3'ow,  be  definite,  and 
take  one  thing — take  Jesus  to  be  one  thing.  Take  Jesus,  your  Lord. 
Look  at  Him.  Look  right  up  into  His  face.  He  is  looking  down  on 
you.  He  and  you  are  just  close  together,  away  in  the  gallery  there. 
Jesus  is  just  bending  over  you  and  saying:  "Child,  what  do  you 
want?"  Now,  don't  pray,  but  say:  "Lord,  I  take  Thee  from  this  mo- 
ment to  be  to  me" — now  fill  up  the  blank  check.  "I  am  the  rose  of 
Sharon.  I  am  the  bright  and  morning  star.  I  am  the  bread  of  life.  I 
am  thy  salvation.  I  am  the  Alpha  and  the  Omega."  Have  you  taken 
it?    Have  you  taken  Him?    Blessed  moment! 

THE    ANOINTING    WITH    THE    SPIRIT 

Now,  the  last  half  is  the  greatest,  the  most  important  of  all. 
0  men  and  women,  what  may  not  be  the  issue  of  this  half-hour? 


Preparation  for  Christian  Service  13 

I  suppose  every  one  here  admits  that  over  and  above  regeneration 
and  sanctification,  which  are  the  work  of  the  Spirit,  tliere  is  a 
special  work  He  does  in  anointing.  I  am  going  to  speak  to  you — 
oh,  that  God  may  just  speak  through  me — about  the  anointing  of  the 
Spirit  of  God.  Jesus  Christ  was  one  with  the  Spirit  before  the 
worlds  were  made.  He  was  begotten  of  the  Holy  Ghost.  But  He 
waited  for  thirty  years  before  He  essayed  to  bind  up  one  broken 
heart;  before  He  preached  deliverance  to  the  captive  and  the  opening 
of  the  prison  to  the  bound.  He  waited  at  Nazareth,  wandering  on 
the  hills.  When  the  winds  came  around  Him  from  the  east  they 
bore  the  cry  of  dying  populations.  But  He  did  not  go  to  help 
them.  And  when  the  west  wind  blew  from  over  Greece  and  Rome 
and  Alexandria  in  Egypt,  laden  with  the  cry,  "Come  over  and  help 
us,"  He  did  not  go,  because  in  His  human  nature  He  had  not 
received  the  anointing.  And  He  went  down  finally  to  the  Jordan 
valley  and  stood  beneath  the  open  sky,  and  the  Spirit  like  a  dove 
came  and  hovered  over  Him  and  He  said:  "The  Spirit  of  the  Lord 
is  upon  Me,  because  He  hath  anointed  Me."  ISTow,  if  Jesus  didn't 
attempt  to  bind  up  broken  hearts  or  preach  the  gospel,  though  He 
was  conceived  of  the  Holy  Ghost,  until  He  had  received  the  anointing, 
aren't  you  and  I  very  foolish  to  attempt  to  do  the  same  work  without 
that  anointing?  If  He  wanted  it,  don't  we?  He  told  the  Church 
to  wait  for  it.  When  He  went  back  to  God,  the  Father,  He  went 
back  in  our  nature;  He  didn't  go  back  as  He  came.  He  came  as 
God,  but  He  went  back  bearing  our  nature  with  Him,  as  our  repre- 
sentative, your  head  and  mine.  And  when  He  entered  the  presence 
of  the  Father  we  may  suppose  the  Father  said:  "My  Son,  what 
guerdon  should  I  give  Thee  for  all  Thy  toils  and  fears  and  death?" 
And  Jesus  said:  "Father,  I  want  nothing  for  myself  except  to  be 
glorified  with  the  glory  I  had  with  Thee  before  the  worlds  were 
made.  But  I  ask  this — that  I,  as  the  representative  of  my  Church, 
may  have  the  power  of  giving  to  my  Church  and  to  every  member 
of  it  the  same  anointing  of  the  Spirit  that  Thou  gavest  to  me 
for  my  life  work.  I  am  no  more  in  the  world,  but  they 
are  in  the  world,  and  they  have  to  do  the  work  in  it,  and  as  I 
could  not  do  it  without  the  anointing  of  the  Spirit,  they  can- 
not." And  so  he  received  fi-om  the  Father  the  promise  of 
the  Holy  Ghost,  in  his  human-divine  nature,  and  He  has  been  the 
storehouse  of  Him  ever  since.  And  He  anoints  the  Church,  and 
He  anoints  every  individual  of  the  Church,  if  the  individual  so  seeks 
it.  Have  you  ever  sought  for  it?  I  know  you  are  regenerate,  I 
know  that  you  have  been  sanctified  by  the  indwelling  Spirit,  that  you 
have  many  promptings  and  desires  to  serve  God.     I  am  glad  it  is  so. 


14  The  Student  Missionary  Appeal 

But  listen.  Have  you  ever  received  the  Spirit  of  God  as  an  anoint- 
ing? I  don't  ask  you  if  you  have  had  a  distinct  experience.  Some 
of  us  don't  remember  ever  being  converted.  It  is  quite  possible 
not  to  have  an  experience  of  the  anointing.  You  may  not  be  able  to 
put  your  hand  upon  that  hour  or  that  place  in  your  life  when  you 
stood  beneath  the  open  sky  and  received  the  anointing.  But,  men 
and  women,  with  all  the  fen^or  and  simplicity  which  I  can  possibly 
command  at  this  moment,  I  go  through  these  ranks  of  God's  children 
and  I  ask  with  the  most  vehement  and  intense  earnestness,  do  you, 
and  you,  and  you,  and  you,  do  you  know  what  it  is  to  receive  the 
anointing  of  the  Holy  Ghost?  Because  if  you  don't,  you  are  trying 
to  do  God's  work  without  the  one  power  by  which  that  work  can 
effectively  be  done. 

Concerning  the  anointing,  there  are  these  propositions — I  think 
Andrew  Murray  stated  some  of  them,  but  I  will  slightly  modify 
them.     I  -ndll  just  run  through  these  seven  points: 

1.  There  is  such  a  blessing  to  be  had  as  the  anointing  of  the 
Spirit.  That  is  proved  hy  Christ's  experience,  by  the  waiting  of  the 
Church  at  Pentecost,  by  the  experience  of  Samaria  which  rejoiced 
in  Christ  and  then  afterward  received  the  Spirit,  by  the  experience 
of  Acts  xix.,  where  the  apostle  said  to  disciples — regenerate  souls — 
"Have  ye  received  the  Holy  Ghost  since  ye  believed?"  There  is 
such  a  blessing  to  be  had  as  the  anointing. 

2.  That  blessing  is  for  me.  That  is  proved  by  Acts  ii.,  39,  where 
Peter  says,  "The  promise" — oh,  what  words! — "the  promise" — this 
promise  of  the  Spirit — "is  unto  you,  and  to  your  children,  and  to  all 
that  are  afar  off" — Gentiles  in  the  nineteenth  century — "even  as  many 
as  the  Lord  our  God  shall  call."  If  God  has  called  you,  the  promise 
is  for  you.    There  is  such  a  thing.    It  is  for  me. 

3.  I  haven't  got  it.  I  either  had  it  once  and  lost  it,  or  I  have 
never  had  it.  I  haven't  got  it.  How  do  you  know  you  haven't  got 
it?  Why,  you  may  know  you  haven't  got  it  when  Jesus  is  not  real 
to  you,  when  the  Bible  is  not  interesting  to  you,  when  you  have  no 
power  over  sin,  when  you  have  no  converting  power  over  other  men, 
when  you  live  a  life  of  fitful  emotion.  Those  are  five  proofs  that  you 
haven't  got  the  anointing.  You  haven't  got  it?  Then  confess  it,  and 
sadly,  in  the  depths  of  your  heart  at  this  moment  say:  "Good  God,  it 
is  for  me,  but  I  am  fool  enough  not  to  have  it."  There  is  such  a 
blessing,  it  is  for  me,  I  haven't  got  it. 

4.  I  am  hungry  for  it.    Oh,  blessed  hunger  that  may  be  satisfied! 

5.  I  am  prepared  to  make  any  sacrifice  to  obtain  it.  Wliat  is  it 
that  is  in  the  way?  You  are  prepared  to  sacrifice  it?  Yes,  anything. 
I  tell  you  I  don't  mind  the  cost,  I  must  have  it.    You  shall  have  it. 


Preparation  for  Christian  Service  15 

6.  I  give  myself  to  Christ  that  He  may  fill  me.  Ah!  it  is  the 
touch  of  the  Spirit  of  Christ.  It  is  He  who  baptizes  with  the  Holy 
Ghost.  I  give  myself  to  Christ  that  He  may  fill  me  with  the  Spirit 
and  anoint  me  with  it. 

7.  I  take  it  by  faith.  Galatians  iii.,  14,"That  we  might  receive  the 
promise  of  the  Spirit  through  faith."  I  do  now  take  it.  Will  you 
forgive  me,  if  I  seem  egotistic,  and  let  me  tell  you  how  I  received  it 
the  first  time  ?  May  we  all  receive  it  together.  I  was  very  hungry  for 
it.  I  knew  I  hadn't  received  the  best.  I  had  no  power  with  man  and 
little  with  God.  I  went  to  a  great  convention  of  Christian  people  in 
the  hope  that  I  would  hear  about  it.  And  they  spoke  much  concern- 
ing it,  and  the  more  I  heard  the  more  I  wanted  it.  They  said  they 
would  have  a  prayer  meeting  on  Friday  night  at  nine  o'clock  to  get  it. 
I  went  to  the  prayer  meeting  and  stopped  there  until  about  eleven 
o'clock,  and  I  got  no  nearer  to  it.  There  was  a  great  deal  of  noise  and 
singing  and  men  cried  "Hallelujah"  but  it  didn't  seem  to  help  me. 
At  last  I  could  stand  it  no  more  and  I  crept  out  of  the  tent,  under 
the  curtain,  and  away  out  into  the  dark  night  along  a  lonely  road 
that  led  out  of  the  little  town.  Stars  were  shining — I  can  see  them 
now,  clouds  drifting  across  them,  letting  a  shower  of  rain  now  and 
then  fall  upon  my  upturned  face — and  I  took  the  way  up  to  the  hills 
and  presently  got  far  up  among  the  hills,  with  the  heaven  above  and 
the  mountains  around  and  the  gleam  of  the  lake  in  the  distance.  I 
walked  about  there  and  said:  "My  God,  if  there  is  a  man  in  all  this 
place  that  wants  the  anointing  of  the  Holy  Ghost  it  is  I;  but  how  to 
get  it  I  don't  know."  And  a  voice  said — I  am  sure  I  shall  find  some 
day  in  heaven  the  angel  that  said  the  word — "As  you  took  forgiveness 
from  the  hands  of  the  dying  Christ,  take  the  anointing  from  the 
hands  of  the  living  Christ."  I  took  forgiveness  years  ago  from  the 
hand  of  the  Crucified,  and  I  now  had  to  take  the  same  blessed  Spirit 
from  the  hand  of  the  Eisen  One,  the  Christ.  The  word  Christ  means 
anointed;  it  is  He  who  anoints.  The  high  priest  anoints  the  priests, 
the  king  anoints  the  kings,  the  prophet  anoints  the  prophets.  So  I 
stood  and  I  said :  "My  God,  as  I  breathe  in  this  deep  breath  of  the  air 
I  breathe  in  my  spirit  the  filhng  and  anointing  of  the  most  Holy 
Spirit."  I  waited  and  just  opened  my  whole  heart,  as  I  want  you  to 
do  now.  I  threw  all  my  heart  open  to  the  Spirit  and  said:  "ISTow, 
Spirit  of  God,  come  in  Pentecostal  power  and  anoint  me,  fill  me  and 
witness  with  me  in  all  my  future  life."  Just  that  one  act,  one  act  in 
the  last  five  minutes,  may  change  your  life  as  it  did  mine.  I  have  al- 
ways been  different  since  then.  I  turned  to  go  down  the  hill,  and  as 
I  went  a  mocking  voice  said:  "You  are  a  fool,  you  have  nothing."  I 
said:  "I  have."    The  voice  said:    "You  haven't."    I  said:    "I  have,  I 


16  The  Student  Missionary  Appeal 

reckon  I  have."  The  voice  said:  "How  do  jow  know?  Do  you  feel 
it?"  "No,"  said  I,  "I  don't."  "Then  how  do  you  know  you  have  got 
it?"  "I  know  I  have  it  because  I  reckon  on  God's  faithfulness.  He 
would  never  bring  me  to  the  point  to  claim  a  thing,  and  then  tantalize 
me  by  withdrawing  it.  I  took  it  by  faith,  and  I  have  it,  and  I  am 
going  to  keep  it  by  faith."  When  I  got  back  down  to  Keswick  a  num- 
ber of  clergymen  were  standing  around.  They  said:  "Well,  did  you 
have  a  good  time ?"  I  said:  "I  don't  feel  much."  They  said:  "Then 
you  haven't  got  much."  I  said:  "That  doesn't  follow.  I  have  got  it 
all."  They  said:  "How  do  you  know?"  I  said:  "I  know.  I  have 
learned  a  lesson  to-day  to  take  the  Spirit  of  God  by  faith."  They 
said:  "Let  us  go  and  talk  about  it."  We  had  a  talk  about  it,  and  I 
found  out  that  they  reckoned  they  were  filled  with  the  Spirit  and 
anointed  when  they  felt  much,  while  I  hadn't  had  the  feeling  to 
start  with,  and  whether  the  feeling  went  or  came  didn't  matter  much, 
I  was  going  to  reckon  by  faith.  There  we  talked  about  it  in  the 
dark.  And  a  young  Scotchman,  a  Glasgow  man,  said:  "May  I  ask 
a  word,  sir?"  I  said:  "Certainly."  "Well,  sir,  you  have  been  talking 
a  good  deal  about  feeling  the  Spirit  or  not  feeling  the  Spirit.  I  am 
sure  that  feeling  is  not  the  gauge  of  it,  but" — says  he — "the  presence 
of  Christ.  When  I  have  most  of  the  Spirit  I  have  most  of  Jesus.  If 
ever  I  lose  the  sense  of  the  presence  of  Christ  half  an  hour  in  my 
manufactory  I  go  into  my  counting  room  and  lock  the  door  and  kneel 
down  and  say:  'Spirit  of  God,  what  have  I  done  to  grieve  Thee,  that 
Thou  hast  withdrawn  the  sense  of  the  presence  of  Christ?'"  And 
we  all  said:  "That  is  it,  you  have  hit  the  nail  on  the  head  this  time. 
It  is  Jesus  we  want,  and  when  we  are  filled  with  the  Spirit  of  God 
we  are  filled  with  Jesus." 

That  was  a  revelation  to  me — that  I  could  receive  the  Spirit  by 
faith.  I  couldn't  believe  it.  And  within  a  month  Pastor  Stock- 
meyer  happened  to  be  in  Scotland,  staying  in  Glasgow,  and  I  was 
staying  at  the  same  house.  One  evening,  when  he  went  to  his  bed- 
room, I  crept  after  him  and  said:  "Pastor,  I  must  ask  you  one 
question."  "What  is  it?"  "I  have  learned  the  most  wonderful  thing 
in  my  life — that  I  may  receive  the  Spirit  of  Pentecost  by  faith,  naked, 
unemotional  faith.  Am  I  right?"  He  said:  "Certainly."  I  said: 
"You  mean  that  a  man  if  he  is  clean  can  receive  the  Spirit  by  faith, 
without  agony  and  without  emotion?"  He  said:  "Certainly."  He 
called  me  as  I  was  going  out  and  said:  "I  think,  if  a  man  has  received 
the  Spirit  of  God,  there  may  not  be  great  rapture,  but  there  will  be 
a  solemn  sense  that  God  has  come  very  near  him,  and  the  people 
that  look  at  him  will  know  that  though  he  is  perfectly  natural,  yet 
there  is  a  new  light  on  his  face,  a  new  gravity  in  his  walk,  a  new 


Preparation  for  Christian  Service  17 

something."  And  I  think  that  is  so.  If  after  tliis  moment  that  we 
are  together,  you  go  helter-skelter  out  of  the  door,  and  one  says 
one  thing  and  one  another,  I  shall  feel  that  you  haven't  received 
Him.  There  are  some  you  haven't  met  for  years.  You  will  grip 
them  by  the  hand  and  say:  "I  am  glad  to  see  you."  That  is  all  right. 
Then  you  will  say:  "Hasn't  God  come  near  this  evening?  Didn't  He 
come  very  near  you?"  "Yes."  "Have  you  made  a  start?"  "Yes." 
""We  were  friends  before,  but  we  are  closer  than  ever."  With  such  talk 
as  that  God  will  knoAV  it  is  a  genuine  thing.  If  you  should  shout 
hallelujah  and  laugh  and  cry,  I  should  think  it  was  wholly  emotion, 
and  that  when  the  emotion  left  it  would  all  go.  In  India  and  China, 
when  there  are  no  conventions,  you  will  go  alone  beneath  the 
palm  in  the  grove,  in  the  midst  of  the  noise  of  heathen  ceremonies, 
and  you  will  just  take  and  take  the  anointing  of  the  Spirit.  I  don't 
know  how  many  hundreds  of  times  in  my  life  I  have  taken  it;  I  keep 
taking  it  all  the  time.  When  you  once  learn  to  do  it,  you  will 
never,  never  drop  it.  Let  us  now  receive  Him — not  it — Him  to  be 
the  anointing.     Let  us  pray. 

There  is  such  a  blessing  as  the  anointing  and  filling  of  the 
Spirit.  It  is  for  me,  in  the  hand  of  my  risen  Lord.  As  He  pur- 
chased forgiveness,  so  He  received  the  Spirit.  It  is  for  me.  I 
haven't  it,  I  never  had  it,  I  never  thought  about  it;  I  had  it  once,  but 
I  lost  it.  But  it  is  for  me,  I  am  hungry  for  it,  for  Him,  for  a  new 
power.  I  am  prepared  to  make  any  sacrifice  to  receive  the  anointing; 
I  have  already  made  it  in  this  hall  this  afternoon.  Jesus,  Thou 
seest.  If  it  is  my  right  hand  or  right  eye  or  right  foot,  I  am  quite 
willing  to  have  Thee  amputate  it  or  cut  it  out,  if  that  be  necessary. 
I  must  have  the  anointing.  Now,  Lord,  I  yield  myself  to  Thee,  that 
by  touching  Thee  I  may  receive  Him.  Jesus,  I  am  in  communion 
with  Thee  and  I  do  now  from  Thee  receive;  by  faith  I  take  from  Thy 
dear,  pierced  hand  my  share  in  Pentecost.  I  have  taken  it  a  hundred 
times,  I  take  it  again.  I  have  never  taken  it,  but  I  take  it  now.  I 
have  received,  I  do  receive,  I  reckon  I  have  received;  I  go  from  this 
place  reckoning,  reckoning,  reckoning  that  God  is  true.  Thank 
Thee,  Lord,  thank  Thee. 


XTbe  Stu&ent  /HMssionar^  Gatbenn^ 

Ifts  Significance  StateD 
■ffts  ipurpose  Defined 


THE    SIGNIFICANCE   OF  THE    STUDENT    MISSIONARY 
GATHERING 

The  Rt.  Rev.  W.  A.  Leonard,  D,  D.,  Bishop  of  Ohio 

Brethren  Beloved:  I  bring  you  greetings  in  the  name  of  our 
common  Lord!  May  grace,  mercy  and  the  Spirit  of  Clirist  abound  and 
be  multiplied  in  your  hearts  and  lives  through  the  love  of  Grod  and  by 
the  operation  of  the  Holy  Ghost.    Amen. 

It  is  my  privilege  to  welcome  you  to  this  great  council  and  to 
our  beautiful  city,  whose  homes  are  opened  doors  with  hospitable  in- 
tents and  desires  illuming  them.  For  you  have  come  into  the  midst  of 
an  earnest  community  of  willing  and  grateful  men  and  women,  whose 
motives  and  endeavors  you  will  recognize  as  sincere  and  zealous,  and 
"who  as  dwellers  here  are  ambitious  that  their  "Forest  City"  on  the 
lake  shall  bear  well  a  worthy  reputation  for  good  and  noble  and  up- 
lifting service  for  God  and  for  humanity.  We  welcome  you  to  a 
metropolis,  whose  geographical  and  natural  location  makes  it  a 
superior  distributing  entrepot,  and,  therefore,  an  important  materia], 
intellectual  and  spiritual  radiating  point,  and  its  equipment  for  dis- 
tinguished and  useful  efforts  in  each  department  of  work  is  commen- 
surate with  the  opportunities  God  has  seen  fit  to  graciously  grant. 
Here,  too,  we  are  enriched  by  an  unsurpassed  system  of  public  and 
private  schools  and  colleges;  art  and  music,  philanthropy  and  charity 
have  here  their  devotees  and  disciples;  while  the  religious  privileges 
of  Cleveland,  through  her  multiplied  churches  and  by  the  faithful 
lives  and  labors  of  her  teachers  and  ministers  of  peace,  are  the  sancti- 
fying blessings  that  comfort  us  and  brighten  the  way  on  which  our 
common  salvation  is  being  wrought  out.  We  receive  you  into  our 
midst,  one  and  all,  with  glad  gratitude,  for  we  believe  that  you  will 
gain  a  large  blessing  through  the  influences  of  your  convocation;  and 
we  realize  as  well  that  from  you  there  will  remain  with  us,  when  you 
are  gone  an  aspiration  and  a  holy  stimulus  exciting  to  a  more  faith- 
ful dedication  of  life,  a  devouter  apprehension  of  individual  obliga- 
tion and  a  stronger  binding  together  in  Christian  union  of  those  who 
long  to  enlarge  Christ's  kingdom  and  hasten  forward  the  consumma- 
tion of  His  cause.    And  so  we  thank  you  for  your  advent. 

This  is  probably  the  largest  and  most  remarkable  missionary 
convention  ever  held  in  our  country.  It  is  not  national  or  racial,  but 
international  and  representatively  universal.  It  is  Pentecostal  in  some 

21 


22  The  Student  Missionary  Appeal 

of  its  features,  for  here  are  assembled  men  and  women  from  each 
quarter  of  the  globe,  and  literally  from  every  corner  of  the  earth.  It 
is  governed  by  no  sect  or  communion,  and  controlled  by  no  prepon- 
derating agency.  Let  us  believe  that  it  is  under  the  direction  of  an 
Almighty  hand,  and  pray  earnestly  that  it  may  receive  a  gracious  out- 
pouring of  the  Spirit  Eternal!  Here,  we  are  brethren  in  Christ,  im- 
pelled by  the  call  of  the  great  Master  of  Life  and  desirous  for  ful- 
fillment of  His  command  that  the  world  of  souls  should  learn  His 
saving  Gospel.  And  there  is  no  Babel  of  tongues  diverse,  but  a 
rhythmic  harmony  of  hearts  and  voices  attuned  to  the  song  of 
Eedemption.  We  feel  that  thrill  wliich  Brotherhood  in  Christ  must 
start,  and  we  merge  every  shibboleth  into  the  outgoing  cry  for  victory 
over  sin  and  Satan,  which  will  reach  the  ears  of  the  Lord  of  Sabbaoth. 

And  this  council  is  a  gathering  of  intelligent  Christians.  It  is 
not  alone  an  aggregation  of  pious  people — it  is  a  convention  of 
students  and  of  enlightened  scholars  in  the  name  of  supreme  wisdom. 
There  is  significance  therefore  in  its  composition,  as  well  as  in  its 
superior  capabilities  for  power  and  usefulness.  For  educated  and 
intellectual  endeavor,  sanctified  by  the  Holy  Ghost,  must  mean  the 
acquisition  of  the  most  forceful  factors  in  society  for  righteous  labors 
and  penetrative  accomplishment.  The  leaders  in  the  van  of  progress 
are  generally  men  of  education;  and  if  they  be  Christian  men  their 
efforts  are  allied  with  the  divine  power;  and  "if  God  be  for  us,  who 
can  be  against  us?"  One  hundred  years  ago,  statistics  inform  us, 
there  were  but  few  Christians  in  the  colleges  of  our  land,  but  infidelity 
and  sneering  skepticism  prevailed  in  the  academic  halls;  while  to-day, 
in  every  college  and  university,  there  are  multitudes  of  students 
pledged  to  Christ  and  communicating  members  of  the  churches.  In 
these  colleges  has  the  wave  of  missionary  zeal  had  its  origination;  and 
it  is  sweeping  \vith  its  tidal  power  over  the  country  and  over  the  world. 
More  than  5,000  men  have  been  influenced  by  one  branch  of  this 
student  movement  to  enter  the  home  ministry;  and  over  1,000 
have  been  induced  to  accept  posts  of  leadership  in  foreign  parts. 
Their  watchword  is,  "The  Evangelization  of  the  World  in  this  Gener- 
ation," and  if  Christ  grants  His  blessing,  the  conquest  will  be  the 
beginning  of  a  real  millennium. 

The  churches  have  perceived  the  value  and  meaning  of  this 
undertaking  and  they  would  fan  its  flame  into  burning  brightness 
by  their  words  of  encouragement.  The  Lambeth  Conference  of 
Anglican  bishops  last  summer  "observes,  with  gratitude  to  God,  that 
a  ver}'  large  number  of  students  in  universities  and  colleges  through- 
out the  world  have  realized  keenly  the  call  to  missionary  work;  that 
they  have  enrolled  themselves  in  a  Student  Volunteer  Missionary 


The  Student  Missionary  Gathering  23 

Union,"  The  Congregational  Union  of  Great  Britain  last  autumn 
records  its  deep  interest  in  this  uprising,  with  the  hope  that  its 
denomination  "may  have  full  shai-e  in  this  great  and  significant 
purpose  of  young  men  and  women  to  win  the  world  for  Christ." 
In  1896  the  Presbyterian  body  indorsed  the  movement  which  "chal- 
lenges Christendom  to  do  its  duty  to  the  Master  and  the  King." 
The  Methodist  missions  committee  invoked  the  special  blessings  of 
God  upon  the  convention,  "that  it  may  prove  an  occasion  of  marked 
spiritual  power";  while  a  representative  gathering  of  twenty-four 
missionary  boards  of  the  United  States  gives  hearty  applause  and 
earnest  approval  of  so  beneficent  and  far-reaching  a  venture.  The 
churches  of  Christendom  will  be — yes,  they  are — aroused  by  this 
spiritual  awakening  of  college  students;  and  they  are  on  their  knees 
begging  the  Lord  of  the  harvest  to  send  forth  more  laborers  into  the 
whitened  fields  from  our  educational  centers  and  our  ranks  of  pro- 
fessionally cultured  and  trained  young  people. 

What  an  influence,  too,  this  Volunteer  Movement  is  having 
upon  the  world!  The  world  loves  to  see  prowess,  courage  and  free 
action  in  individuals.  This  is  a  voluntary  enlistment;  it  is  not  a 
draft,  and  it  will  not  pay  bounties  and  receive  substitutes.  It  is 
personal  and  heroic,  and  its  isolation  of  a  man  in  his  closet,  when 
he  dedicates  himself  to  soul-saving  service,  gives  to  him  a  special 
comradeship  with  the  Perfect  Man,  who  will  never  leave  nor  forsake 
His  disciple.  This  movement  is  not  compulsory;  it  is  a  liberty  move- 
ment, and  it  brings  liberation  to  them  that  are  captive.  It  is  world- 
wide in  its  scope,  for  the  world  is  its  recruiting  station  and  the 
world  is  its  field  for  action.  It  is  philanthropic,  it  is  purely  unselfish, 
it  is  Christ-hearted;  its  glowing  warmth  irradiates  the  college  life  and 
environment;  it  makes  a  college  a  mission-house;  it  brings  Christ 
into  a  school  and  classroom;  and  so  men  at  their  studies  feel  the 
touch  of  Christ,  and  women  in  colleges  are  able  to  serve  the  Master 
as  Mary  did;  and  the  power  goes  forth  with  them  into  all  the 
professions,  into  every  walk  of  duty,  into  society,  into  commerce, 
into  the  households;  and  while  some  are  ordered  to  the  front  to 
fight,  the  others,  with  inflamed  Christian  patriotism,  are  defending 
the  garrisons  and  forts  at  home.  Our  colleges  and  schools  have 
become  the  citadels  of  Christianity,  for  the  fact  is,  that  of  the  young 
men  in  the  country  at  large,  only  one  in  twelve  is  a  church  com- 
municant, while  in  the  colleges  of  the  United  States  and  Canada 
one  man  in  two  is  a  member  of  the  Church.  The  moral  effect  of 
such  a  fact  is  something  tremendous,  and  the  importance  of  this 
Movement  is  notable  and  far-reaching.  This,  then,  my  brothers 
and  sisters,  is  your  opportunity  and  this  the  vantage  ground  on  which 


24  The  Student  Missionary  Appeal 

you  stand  to-day.  Prize  it  for  its  value  and  its  essential  relation  to 
the  bringing  of  the  world  under  the  dominion  of  our  King.  Lift 
up  its  standard  aloft  and  fling  out  to  the  wdnds  of  heaven  your 
God-given  watchword.  Let  that  watchword  be  Consecration!  Con- 
secration of  self  to  the  work  of  Him  who  sends  us  out  on  errands  of 
mercy  and  salvation;  consecration  of  time,  so  that  all  our  energies 
may  be  bent  to  this  loving  duty;  consecration  of  talents  committed 
to  us,  so  that  using  them  we  may  be  able  to  make  a  multiplied  and 
augmented  return  to  the  divine  Householder;  and  at  this  time  espe- 
ciall}^,  in  this  coimcil  of  laborers,  a  reconsecration  of  body  and  mind 
and  spirit  to  the  Lord  our  God  for  those  He  died  to  save.  The  spirit 
of  missions  is  the  spirit  of  Jesus,  manifest  in  His  followers.  May  that 
spirit  be  aroused,  inflamed,  inspired  by  your  deliberations  and  your 
consultations,  and  may  God  the  Holy  Ghost  grant  to  every  member 
of  this  vast  assemblage  a  renewed  will  and  a  sanctified  resolution,  such 
as  shall  unite  us  as  a  serried  band  of  sworn  soldiers  of  the  Cross, 
moving  forward  to  the  loving  vanquishment  of  the  nations  unto 
Christ. 


THE  PURPOSE  OF  THE  STUDENT  MISSIONARY  GATHERING 

Prof.  J.  Ross  Stevenson 

Mr.  Chairman  and  Fellow-students:  It  would  be  impossible  for 
me  to  gather  up  and  put  into  words  the  responses  that  have  been 
awakened  in  our  hearts  by  this  greeting  extended  so  cordially  and  so 
forcibly  in  the  name  of  our  common  Lord  by  our  good  friend  Bishop 
Leonard.  The  best  way  to  show  our  appreciation  of  this  warm  wel- 
come and  of  the  liberal  preparations  made  for  our  entertainment 
during  our  sojourn  in  this  city  will  be  by  the  interest  we  take  in  this 
convention  and  the  earnestness  and  fidelity  with  which  we  seek  to 
promote  its  objects. 

We  recall  to-night  the  fact  that  in  this  city,  just  seven  years  ago 
this  week,  there  assembled  the  first  International  Student  Volunteer 
Convention  ever  held.  Eemembering  how  God  owned  and  used  that 
convention,  as  well  as  the  convention  held  in  the  city  of  Detroit 
four  years  ago,  we  have  come  here  with  the  confident  expectation,  and 
an  expectation  in  large  measure  already  realized  by  this  afternoon's 
session,  that  this  will  be  the  most  blessed  and  inspiring  meeting  of  our 
lives,  not  only  by  reason  of  the  memories  it  will  leave  with  us  and  the 
influence  it  will  exert  upon  us,  but  by  reason  also  of  the  greater 
service  it  will  enable  us  to  render  to  the  Master  throughout  the 
coming  years.    Never  has  a  city  in  this  or  any  land  made  such  pains- 


The  Student  Missionary   Gathering  25 

taking  and  elaborate  preparations  for  the  entertainment  of  such  a 
large  convention  of  students.  And  it  is  to  be  hoped  that  the  reflex 
influence  upon  the  good  people  of  tliis  city  will  in  a  measure  repay 
them  for  their  liberal  hospitality.  The  presence  of  so  large  a  number 
of  student  delegates,  making  this  the  largest  student  gathering  ever 
held  in  the  world's  liistory  of  missionary  effort,  these  students  repre- 
senting the  young  men  and  young  women  who  are  so  soon  to  be  con- 
trolling and  directing  the  movements  of  the  Church,  should  surely 
make  this  an  epoch  in  the  history  of  redemption.  The  program,  the 
details  of  the  convention,  represent  weeks  of  careful,  prayerful  prep- 
aration, with  the  thought  ever  in  mind  that  the  maximum  of  spiritual 
blessing  and  power  may  come  to  the  students  of  our  land  and  through 
them  to  the  ends  of  the  world.  From  day  to  day  there  has  been 
ascending  to  the  throne  of  God  a  mighty  volume  of  prayer  that  every- 
thing in  connection  with  this  convention  may  be  under  the  direction 
of  the  omnipotent  Spirit  of  God,  so  that  there  may  go  forth  an  in- 
fluence that  will  shake  mightily  our  colleges  and  seminaries,  our 
home  churches,  and  extend  to  the  uttermost  parts  of  the  earth. 

What  purpose  has  brought  us  together?  Surely  we  have  not 
come  merely  for  a  short  pleasure  trip,  for  a  few  days'  rest  from  our 
studies,  for  a  railroad  excursion  and  the  delightful  entertainment 
which  a  hospitable  and  liberal  city  like  this  affords.  ISTor  have  we 
come  merely  to  enjoy  those  delightful  spiritual  emotions  wliich  a 
gathering  such  as  this  is  sure  to  engender.  I  take  it  we  have  come 
for  this  clearly  defined  purpose — to  consider  the  problem  of  the  evan- 
gelization of  the  world,  and  unitedly  to  resolve  to  undertake  greater 
things  for  the  extension  of  His  kingdom.  Adopting  the  military 
figure,  we  may  liken  this  to  a  council  of  war,  in  which  we  take  account 
of  the  field  that  is  to  be  won,  the  opposing  forces  to  be  met,  the 
agencies  we  are  to  employ,  the  enlistment  that  is  needed,  the  equip- 
ment we  must  have,  and  the  spiritual  authority  which  must  be  recog- 
nized; and  understanding  clearly  where  we  are  to  go,  what  we  are  to 
do,  how  we  are  to  do  it,  we  must  attend  to  the  trump  of  the  incarnate 
Son  of  God  that  summons  us  to  go  forward;  and  clearly  understand- 
ing this,  we  should  determine  persistently  and  earnestly  to  engage  in 
a  campaign  of  conquest  that  will  not  end  until  we  have  rendered  full 
obedience  to  our  sovereign  Lord.  An  enterprise  like  this  requires 
the  hearty  co-operation  of  the  whole  militant  Church  of  God.  And 
shall  not  our  prayer  be  that  from  this  convention  there  may  go 
forth  such  a  challenge  to  the  faith,  the  consecration,  the  large-hearted 
benevolence  of  God's  people  which  they  will  accept,  so  that  instead 
of  retrenchment,  so  dishonoring  to  our  Lord,  there  may  be  a  forward 
movement  along  every  line  of  missionary  endeavor?    And  thus,  if  we 


26  The  Student  Missionary  Appeal 

unitedly  press  forward  in  humble  dependence  upon  Him  who  has  said, 
"Not  by  an  army,  not  by  power,  but  by  my  Spirit,"  we  may  indeed 
confidently  expect  the  speedy  realization  of  our  watchword,  "The 
Evangelization  of  the  World  in  this  Generation." 


Tlbe  IRon^Cbristian  IReliaions  ■(Ina^equate  to  /iDeet  tbe 

Merle's  Mcc^;  or,  tbe  Supremacy  of  tbe 

Cbristian  IReliaion 


THE  NON-CHRISTIAN    RELIGIONS   INADEQUATE    TO  MEET 

THE    WORLD'S   NEED;   OR,   THE  SUPREMACY   OF 

THE    CHRISTIAN   RELIGION 

Rev,  David  J.  Burrell,  D.  D. 

I  am  so  profoundly  impressed  with  the  thought  of  the  possibility 
of  power  in  this  great  convention  that  I  find  it  difficult  to  immediate- 
ly approach  my  theme.  Who  will  undertake  to  estimate  the  vast  po- 
tencies that  are  in  the  clear  eyes  and  the  warm  hearts  of  the  young 
men  and  the  young  women  in  this  convention  here?  I  am  reminded 
of  one  of  the  Eoman  poets,  who  tells  of  a  wounded  soldier  bleeding  to 
death  upon  his  couch,  who  heard  afar  off  by  the  Alban  hills  the  hurt- 
ling of  great  stones  from  the  catapult,  and  the  sound  of  clashing  steel; 
and,  though  his  eye  was  filming  with  death,  he  staggered  from  his 
couch  and  tottered  on  his  staff  along  the  way  to  the  Alban  hills, 
praying  only  that  the  gods  would  spare  him  long  enough  to  lend  a 
hand  in  yon  great  battle  for  the  golden  eagle.  Christian  friends, 
there  are  great  things  before  us.  We  are  on  the  verge  of  mighty  hap- 
penings. 

"God  works  in  all  things;  all  obey 

His  first  propulsion  from  the  night; 
Wake  thou  and  watch — 

The  world  is  gray  with  morning  light!" 

It  is  right  that  I  should  be  asked  to  address  you  on  the  first 
night  of  this  marvelous  assemblage,  for  my  theme  lies  at  the  basis  of 
all  Christian  endeavor  and  of  all  missionary  enterprise.  I  am  told 
that  one-half  of  this  audience  will  presently  enter  on  foreign  mission- 
ary work,  and  the  other  half  on  the  Idndred  work  of  home  evangeliza- 
tion. But  what  is  the  use?  Why  enlist  as  missionaries  at  all?  If 
one  religion  is  as  good  as  another,  you  had  better  go  to  shoemaking 
or  any  other  honest  handicraft  rather  than  to  spend  an  earnest  life 
in  trying  to  displace  influences  that  have  power  to  save.  Do  you  be- 
lieve this:  "'There  is  none  other  name  given  under  heaven  among  men 
whereby  we  must  be  saved  but  the  name  of  the  Lord  Jesus  Christ"? 
There  is  your  only  franchise  for  missionary  servace.  If  one  religion 
is  as  good  as  another  you  have  no  business  here.  But  if  the  gospel 
is  spes  unica,  then  in  God's  name  make  all  possible  haste  to  tell  the 
world  of  it. 


30  The  Student  Missionary  Appeal 

The  constant  factor,  the  one  constant  factor,  in  the  problem  of 
human  life  and  experience  and  destiny  is  sin.  There  are  variable 
quantities  in  the  problem  and  all  sorts  of  equations  along  the  way, 
but  the  one  constant  factor  is  sin.  "All  have  sinned  and  come  short 
of  the  glory  of  God."  There  is  no  difference;  "all  are  concluded  un- 
der sin,"  The  word  "concluded,"  there  means  shut  up  as  in  a  dun- 
geon; we  are  all  imprisoned  under  sin.  And,  by  the  same  token,  every- 
body knows  that  the  penalty  of  sin  is  death.  Don't  try  to  prove 
that;  it  is  carrying  coals  to  Newcastle.  A  man  has  the  quod  erat 
demonstrandum  in  his  own  conscience.  "The  soul  that  sinneth,  it 
shall  die."  And  everybody  knows  that  there  is  no  such  thing  as  self- 
deliverance.  So  all  the  people  are  asking,  "Men  and  brethren,  what 
shall  we  do  to  be  saved?'" — that  is,  from  the  shame  and  the  penalty 
and  the  bondage  of  sin.  You  can  always  count  on  this — the  deepest 
want  of  the  average  man,  the  world  over,  is  a  spiritual  want;  and  the 
question  that  throbs  in  the  bosom  of  every  son  and  daughter  of  the 
race  is  the  old  question,  "What  shall  I  do  to  be  saved?" 

We  ministers  are  inquiring  how  we  may  get  hold  of  "the  lapsed 
masses,"  the  unchurched  multitudes  who  have  a  quarrel  with  the 
Church,  and,  alas!  a  quarrel  with  God.  There  is  only  one  way  to  win 
them;  that  is  to  answer  the  question  of  their  deepest  hearts.  When 
we  preachers  get  down  to  bed-rock  and  give  the  people  what  they  ex- 
pect to  get  in  the  Church  of  Jesus  Christ  they  will  come  again.  The 
Lord  Jesus  said:  "I,  if  I  be  lifted  up,  will  draw  all  men  unto  me." 
He  is  the  great  lodestone.  He  alone  can  draw  the  people  to  truth 
and  righteousness  and  eternal  life.  This  is  the  touchstone  that  I 
wish  to  apply  here.  For  I  am  going  to  try  to  show  that  all  other  re- 
ligions fail;  and  that  the  reUgion  of  Jesus  Christ  is  adequate  to  meet 
this  deep,  earnest,  consuming  need  of  the  immortal  soul. 

The  word  "religion"  I  suppose  is  from  religare,  meaning  to  bind 
back.  Eeligion  is  the  thing  that  finds  a  man,  when  he  is  torn  loose, 
alienated,  and  binds  Mm  back  to  God.  The  true  religion  is  the  power 
which  is  destined  ultimately  to  realize  the  Platonic  dream  of  which 
Tennyson  sang;  when  "the  whole  round  world"  shall  be  'Tjound  with 
gold  chains  about  the  feet  of  God." 

I  want  to  make  a  brief  survey  of  the  more  important  of  the  false 
rehgions,  and  I  select  those  that  have  been  brought  into  closest  con- 
tact or  collision  with  prophetic  or  liistoric  Christianity.  It  would  be 
impossible  to  canvass  all,  for  the  religions  of  the  world  have  been  many 
and  diverse.  There  is  nothing  more  melancholy  to  contemplate  than  a 
dead  or  moribund  religion.  It  is  worse  than  a  shipwreck;  it  is  worse 
than  a  battlefield  the  night  after  the  conflict,  with  the  faces  of  the  dead 
looking  up  toward  the  sky;  it  is  worse  than  the  tottering  of  thrones 


The   Non-Christian   Religions   Inadequate  31 

and  the  crumbling  of  dynasties.  Tho  death  of  a  religion  means  death 
to  a  multitude  of  souls;  it  means  the  crushing  of  unspeakable,  innum- 
erable, illimitable  hopes. 

I.  We  begin  with  the  Religion  of  Egypt,  the  oldest  of  all.  Our 
knowledge  of  it  is  chiefly  derived  from  the  papyrus  and  byssus  bands 
which  are  unrolled  from  the  mummies.  We  are  enabled  thus  to  form 
a  somewhat  clear  conception  of  the  sacred  book  known  as  "The  Book 
of  the  Dead." 

The  god  of  this  religion  was  Ainmon-Ea;  that  is,  the  sun,  as  cen- 
ter and  source  of  life.  He  is  represented  as  a  hawk-headed  man,  his 
forehead  encircled  with  the  solar  disk.  He  was  worshiped  by  the 
priests  in  "mysteries,"  but  to  the  people  all  forms  of  life  were  objects 
of  devotion.  The  ibis,  the  crocodile,  the  scarabaeus,  the  lizard  and 
the  snake — all  these  were  worshiped  as  proceeding  from  Ammon-Ra, 
the  mystic  Origin  of  Life. 

The  Egyptians  believed  in  immortality.  They  carved  upon  their 
mummy  crj^pts  the  image  of  the  Phoenix  rising  from  its  ashes,  and  the 
lotus  flower  opening  with  the  early  sun.  The  dead  were  embalmed 
in  the  hope  that,  in  the  fulness  of  time,  Ammon-Ea  would  revive  them. 
The  coffin  itself  was  called  "the  chest  of  life." 

They  also  believed  in  a  final  judgment.  On  many  of  their  tombs 
the  god  Anubis  is  represented  with  balances  in  hand;  a  human  heart  in 
one  scale,  a  feather  in  the  other.  Alas!  the  heart  is  lighter  than  a 
feather!  The  teaching  of  the  "Book  of  the  Dead"  is  as  clear  with  re- 
spect to  final  retribution  as  that  of  our  own  Scriptures:  "We  must  all 
appear  before  the  judgment  seat  of  God,  that  every  one  may  receive 
according  to  that  he  hath  done,  whether  it  be  good  or  bad." 

But  what  has  the  religion  of  Egypt  to  say  in  answer  to  the  crucial 
question,  "What  shall  I  do  to  be  saved?"  The  only  preparation  for 
judgment  was  obedience  to  the  Maat,  or  rule  of  right  living.  It  cannot 
be  determined  with  precision  what  were  the  precepts  in  this  elaborate 
code.  This,  however,  is  clear:  In  case  of  failure  to  obey  the  Maat 
there  was  no  remedy  for  sin.  It  :s  this  that  stamps  the  Egyptian  sys- 
tem as  "the  religion  of  despair."  It  contains  no  suggestion  of  forgive- 
ness. Thus,  while  the  Egyptians  were  the  most  mirthful  people  on 
earth,  they  were  the  saddest  of  worshipers.  It  is  written,  "They  of- 
fered tears  upon  the  altars  of  their  gods."  An  illustrious  lady,  the  wife 
of  Pasherenptah,  is  represented  as  thus  addressing  her  husband  from 
the  grave:  "0  my  beloved,  forbear  not  to  eat  and  drink  and  drain  the 
cup  of  pleasure  wliile  you  live;  for  here  is  the  land  of  slumber  and 
darkness.    We  weep  for  the  pleasures  that  have  passed  by." 

II.  The  religion  of  the  Greeks.  They  were,  as  Paul  said,  "exceed- 
ingly devout."    In  their  pantheon  we  observe  the  exaltation  of  Nature. 


32  The  Student  Missionary  Appeal 

Zeus,  the  All-father,  was  the  deification  of  ether.  He  reigned  on  the 
heights  of  Olympus;  the  lightning  was  the  flash  of  his  eye;  and  with 
his  javelin,  the  thunderbolt,  he  hurled  his  foes  down  thei  mountain 
side.  The  minor  gods  and  goddesses  who  assembled  about  liim  were 
personifications  of  natural  forces.  Apollo  curbed  "the  fierce,  fiame- 
breathing  steeds  of  day."  Athene  was  the  spirit  of  the  morning,  rising 
from  the  brow  of  the  sky.  A  god  was  here  for  every  river,  a  nymph 
for  every  brooklet.  Troops  of  sirens  came  from  the  mossy  clefts,  and 
Oreads  from  the  hills  to  claim  their  tribute  of  devotion;  while  dryads 
brought  with  them  oracular  secrets  from  the  rustling  oaks.  It  was  a 
beautiful  system,  and  should  have  been  quite  satisfactoiy  and  ultimate 
if  it  were  possible  for  natural  theology  to  satisfy  the  cravings  of  the 
immortal  soul. 

But  the  Greek  deities,  though  made  after  a  large  pattern  and  en- 
dowed with  extraordinary  gifts,  were  only  mortals  projected  on  the 
skies.  In  their  Olympian  life  they  ate  and  drank,  made  war  and  love, 
quarreled  and  sinned,  reveled  and  slept.  Hemies  was  a  thief;  Aphro- 
dite, a  drab;  Athene,  an  adept  at  billingsgate;  Hera,  no  better  than  she 
ought  to  be;  and  Zeus,  their  worthy  sire,  a  base  deceiver  who  ofttimes 
drank  too  deeply  of  the  mirth-inspiring  nectar  and  was  faithless  to  Ms 
wife,  whom  he  "hung  up  in  midheaven  with  anvils  tied  to  her  heels." 

The  festivals  in  honor  of  these  gods  were  a  magnificent  display  of 
utter  sensual  abandon.  There  were  dances,  tourne3^s,  athletic  sports, 
processions  and  chariot  races.  There  were  dramatic  representations  of 
the  adventures  of  the  Olympian  gods  in  which  lewd  dancers,  flushed 
with  wine,  ministered  to  the  basest  passions  of  men. 

The  failure  of  such  a  religion  was  a  mere  question  of  time.  Doubt 
and  inquiry  arose.  Lucian  and  the  other  satirists  began  to  write  ruth- 
lessly against  the  gods.  On  went  the  unmasking  of  the  tricksters.  The 
shrines  were  abandoned;  the  altar-fires  were  extinguished;  and  from 
the  deep  recesses  of  the  forests  the  winds  came  wailing,  "EUleu! 
Eleleu! — Great  Pan  is  dead!" 

Then  came  the  philosophers,  lovers  of  wisdom.  They  were  the 
Protestants  of  their  time,  who  fearlessly  approached  the  stalking  ghosts 
and  specters  of  the  national  religion  and  laughed  them  out  of  court. 
Plato  founded  the  Academy  and  discoursed  on  virtue  as  the  most  desir- 
able thing.  Epicurus  in  his  Garden  exalted  the  emotions  above  the 
intellect;  leaving  to  posterity  the  strange  maxim,  "Let  us  eat  and 
drink,  for  to-mon*ow  we  die."  Zeno,  in  his  Painted  Porch,  founded 
the  school  of  the  Stoics;  making  expediency  the  highest  rule  of  action. 
The  Cynics,  led  by  Diogenes,  taught  a  philosophy  steeped  in  gall.  The 
Skeptics  glorified  doubt;  they  were  the  ancestors  of  our  modem  Agnos- 
tics, their  chief  dictum  being,  "We  assert  nothing;  no,  not  even  that  we 


The  Non-Christian  Religions  Inadequate  33 

assert  nothing."  The  Peripatetics,  with  Aristotle  as  their  illustrious 
tutor,  originated  the  inductive  method  of  reasoning;  and,  drifting  into 
practical  materialism,  rejected  as  unsubstantial  all  the  great  verities  of 
the  eternal  life. 

It  will  be  observed  that  the  philosophers  failed,  as  utterly  as 
the  priests,  to  answer  the  great  question,  "Wliat  shall  I  do  to  be 
saved?"  The  earnest  youths  who  walked  amid  the  palm  trees  by 
the  Ilissus  had  much  to  say  of  the  Cardinal  Virtues  and  the  sym- 
metry of  a  noble  life;  but  they  suggested  no  escape  from  the  mislived 
past  and  left  the  doorway  of  the  tomb  shrouded  in  unbroken  night. 
Socrates,  the  noblest  of  them  all,  with  the  fatal  hemlock  at  his  lips, 
could  only  say,  'T  take  comfort  in  the  hope  that  something  may  re- 
main of  man  after  his  death."  The  priests  and  the  philosophers  gave 
no  real  comfort  or  positive  assurance  to  those  who.  longed  for  the 
endless  life.  Ixion  was  left  bound  to  the  wheel.  The  vultures  still 
gnawed  at  the  vitals  of  Prometheus,  the  prisoner  of  death  and  despair. 
Tantalus  still  abode  in  hell  with  the  ever-receding  waters  close  to 
his  thirsty  lips. 

III.  Bralimanism.  An  army  of  pilgrims  coming  from  the  great 
table-lands  of  the  Caspian — so  long  ago  that  in  our  endeavor  to  trace 
them  we  lose  ourselves  in  prehistoric  mists — crossed  the  Hindu-Kush 
Mountains  and  took  forcible  possession  of  the  banks  of  the  Indus, 
announcing  themselves  as  the  superior  race.  In  order  to  sustain  this 
assumption  they  invented  the  fable  of  Brahm  issuing  from  the  pri- 
meval egg,  and  creating  from  his  head  the  Brahmans;  from  his  breast 
the  soldiers;  from  his  loins  the  merchants;  and  from  his  feet  the 
laboring  class.  Here  was  the  beginning  of  that  iron-banded  system 
of  caste  wliich  has  prevailed  in  India  for  thirty  centuries,  crushing  its 
best  energies  like  the  mountain  resting  on  Typhon's  heart. 

The  sacred  book  of  the  Brahmans  is  the  Rig-Veda.  As  to  its 
<3haracter  we  may  safely  accept  the  judgment  of  Max  Muller,  who 
apologizes  for  the  deficiencies  of  his  own  translation  by  saying  that 
a  complete  rendering  would  have  made  him  liable  to  prosecution  un- 
der the  English  law  against  the  publication  of  obscene  literature. 
The  three  fundamental  doctrines  of  the  Veda  are  as  follows: 

1.  Brahm,  the  inconceivable  One.  He  is  so  far  removed  from 
all  human  understanding  that  "it  cannot  be  asserted  that  he  is 
known  nor  yet  that  he  is  unknown." 

2.  Hence  the  doctrine  of  Maya,  or  illusion.  Nothing  really  ex- 
ists except  Brahm.  Men  are  merely  sparks  from  the  central  fire,  sep- 
arated for  a  time,  to  be  absorbed  at  last.  Our  life  with  all  its  varied 
experiences  is  but  "an  illusory  phantom  such  as  a  conjurer  calls  up." 

3.  Apavarga,  the  supreme  good.     This  is  to  lose  self-conscious- 


34  The  Student  Missionary  Appeal 

ness,  in  being  finally  merged  into  the  ineffable  One.  The  soul  is  like 
a  drop  of  water,  exhaled  by  the  sun,  floating  for  a  time  in  vapor,  at 
length  falling  into  the  sea. 

AVhat,  then,  shall  the  Brahman  do  to  be  saved?  His  only  salva- 
tion is  extinction.  This  is  to  be  reached  "by  faith";  that  is,  by  an  un- 
reserved yielding  up  of  self  to  the  contemplation  of  Brahm.  If  you 
would  find  a  Hindu  saint,  search  for  him  by  the  roadside.  You  will 
find  him  there  crouching  upon  Ms  knees,  naked,  with  hair  uncombed, 
the  Vedas  before  him.  His  body  is  smeared  with  ashes  and  dung. 
His  countenance  wears  a  look  of  utter  stupidity.  He  is  intently  con- 
templating one  of  his  long  finger-nails.  This  is  "the  twice-born 
Yogi,"  the  consummate  fruit  of  Brahmanism.  And  tliis  is  the  an- 
swer the  Vedas  give  to  the  question,  "What  shall  I  do  to  be  saved?'"' 
The  twice-born  Yogi  is  losing  himself  in  the  Soul  of  the  Universe. 
He  has  no  longer  any  consciousness  of  guilt,  no  passion  nor  appetite. 
He  moves  not,  speaks  not,  except  when,  with  a  spiritual  pride  wliich 
would  be  grotesque  were  it  not  so  unspeakably  pathetic,  he  lifts  his 
dreamy  eyes,  and  mutters,  "I  am  God!    I  am  God!" 

IV.  Buddhism.  A  child  was  born  about  500  B.  C.  in  the  royal 
city  of  Oude,  who,  as  the  oracles  say,  was  destined  for  great  things. 
At  the  moment  of  his  birth  he  walked  three  paces  and  in  a  voice  like 
thunder  proclaimed  liimself  the  Fulfillment  of  Hope.  The  air  was 
instantly  filled  with  perfume,  songs  were  heard  in  the  distance,  and 
lotus  flowers  dropped  from  the  sky.  The  life  of  this  wonderful  child 
was  thenceforth  a  continuous  tale  of  marvels,  until  at  length,  in  early 
manhood,  he  found  himself  under  the  sacred  bo-tree.  While  medi- 
tating there,  the  great  truth — which  indeed  no  living  man  can  de- 
fine— came  to  him  like  a  sunburst;  and  he  went  forth  to  work  de- 
liverance. At  Benares  he  gathered  a  company  of  disciples  about  him, 
and,  with  their  aid,  compiled  the  sacred  book  known  as  Tripitika,  or 
"The  Three  Baskets."  It  contains  an  amount  of  literature  almost  be- 
Anldering — about  three  hundred  volumes  foho.  It  is  chiefly  devoted 
to  the  importance  of  self-culture,  or  the  development  of  the  intellec- 
tual as  distinguished  from  the  carnal  life.  Its  three  fundamental 
doctrines  are  as  follows: 

1.  Buddh;  that  is,  the  all-pervading  Mind. 

"An  immense  solitary  Specter  stands, 
It  hath  no  shape,  it  hath  no  sound. 
It  hath  no  place,  it  hath  no  time. 
It  is,  and  was,  and  will  he; 
It  is  never  more  nor  less,  nor  glad,  nor  sad; 
Its  name  is  Nothingness. 
Power  walketh  high,  and  Misery  doth  crawl. 
And  the  clepsydron  drips, 
And  the  sands  fall  down  in  the  hour-glass; 


The  Non- Christian  Religions  Inadequate  35 

Men  live  and  strive,  regret,  forget, 

And  love,  and  hate,  and  know  it. 

The  Specter  saith,  'I  wait!' 

And  at  last  it  beckons,  and  they  pass; 

And  still  the  red  sands  fall  within  the  glass. 

And  still  the  water-clock  doth  drip  and  weep; 

And  that  is  all!" 

The  God  of  the  Buddhists  is  indeed  a  specter;  he  has  no  eyes  to 
see,  no  heart  to  pity,  no  arms  to  save.  He  is  represented  as  sitting  aloft 
in  an  imperturbable  calm,  unmoved  by  the  pain  and  struggle  of  man- 
kind— an  inactive,  impersonal,  valueless  ghost  of  a  god. 

2.  Karma,  or  the  Law  of  Consequences.  As  a  man  soweth,  so 
shall  he  also  reap.  There  is  no  escape.  There  is  no  pardon,  no  avert- 
ing the  doom.  The  law  is  automatic,  administering  itself;  constant  as 
one's  shadow. 

The  mills  grind  slow. 
But  they  grind  woe. 

3.  Nirvana.  This  is  the  Buddhist's  only  heaven.  It  is  defined  as 
"the  harbor  of  never-ending  rest."  It  is  indeed  but  another  term  for 
total  annihilation.  The  path  of  Nirvana  is  through  endless  transmi- 
grations. The  Buddliist's  noblest  wish  is  to  shorten  the  period  of  these 
successive  cycles  of  existences,  and  lose  his  personality  at  last.  To  ac- 
compHsh  this  he  must  conquer  all  feeling  and  attain  to  a  sublime  indif- 
ference to  everytliing  in  life. 

The  moral  code  of  Buddhism  is  contained  in  the  Noble  Eight-fold 
Path,  which  is:  Eight  Belief,  Eight  Feelings,  Eight  Speech,  Eight 
Action,  Eight  Means  of  Livehhood,  Eight  Endeavor,  Eight  Memory, 
and  Eight  Meditation.  To  observe  tliis  Eight-fold  Path  will  bring  one 
to  a  final  absorption  of  self  in  the  soul  of  the  universe.  This  is  the 
answer  which  the  Buddhist  gives  to  the  great  question.  His  only  con- 
ception of  salvation  is  an  utter  loss  of  personal  being,  and  even  this  is 
to  be  reached  only  by  an  absolute  observance  of  law.  In  default 
of  obedience,  he  must  continue  on  the  weary  pilgrimage.  The  best 
that  he  can  hope  for  is  to  breathe  at  last  the  odor  of  the  lotus  flower, 
and  sink  into  oblivion  like  a  raindrop  in  the  sea. 

V.  Confucianism.  Just  outside  the  capital  city  of  China  stands 
an  image,  mth  a  memorial  tablet  bearing  this  inscription,  "Kung-foo- 
Tse,  A  Idng  without  a  kingdom,  yet  reigning  in  hearts  innumerable." 
The  religion  of  the  Chinese  Empire,  with  its  five  hundred  millions 
of  people,  is  little  more  than  a  personal  reverence  for  this  illustrious 
man.  He  was  superintendent  of  parks  in  the  province  of  Lu,  and,, 
being  brought  into  contact  with  much  official  corruption,  was,  as  his 
biographer  says,  "frightened  at  what  he  saw."  The  times  were  out  of 
joint;  the  Empire  seemed  hastening  to  its  fall.     Kung  Fu-tse,  or  Con- 


S6  The  Student  Missionary  Appeal 

fuciiis,  stood  forth,  saying:  "I  show  you  a  more  excellent  way.  It  is 
foolish  to  speak  of  God  and  heaven  and  incomprehensible  things. 
One  thing  we  know;  that  is,  present  life  and  present  duty.  There  is 
a  region  lying  at  our  doors,  where  each  may  put  forth  his  best  ener- 
gies for  the  public  good.''  It  will  be  seen  that  his  purpose  was  not 
to  originate  a  religious  system,  but  to  reform  the  present  order.  The 
sacred  book  is  the  "Analects  of  Confucius."  Its  central  thought  is 
the  kingdom.  Christ  also  spoke  of  a  kingdom;  by  which  He  meant 
the  kingdom  of  Truth  and  Eighteousness,  the  kingdom  of  Heaven, 
the  kingdom  of  God.  But  the  kingdom  of  which  Confucius 
•dreamed  was  of  a  far  more  material  sort;  it  was  the  Chinese  Empire. 
His  "religion"  is  merely  a  system  of  civil  economics.  The  Confucian- 
ist  looks  forward  to  no  heaven;  he  dreams  of  no  tabernacle  descend- 
ing from  above  in  millennial  glory.  His  Celestial  Empire  is  China 
here  and  now.  The  three  duties  pre-eminently  set  forth  in  the  Ana- 
lects are  as  follows: 

1.  Filial  Piety.  The  Idngdom  is  regarded  as  a  large  family  in 
which  the  Emperor  is  father  of  all.  The  prime  duty  of  every  citi- 
zen is  reverence  for  his  political  father;  after  that  for  civil  function- 
aries; then  for  his  father  in  the  flesh;  finally  for  all  his  ancestors.  In 
no  other  country  are  the  obligations  that  flow  from  the  filial  relation 
more  thoroughly  respected  than  in  China.  There  is  no  sentiment  in 
this,  however;  its  object  is  the  conservation  of  the  state. 

2.  Veneration  for  Learning.  The  scriptures  of  the  Celestial  Em- 
pire are  a  compilation  of  the  wise  sayings  of  the  sages.  These  are 
purely  secular.  "When  we  know  so  little  about  life  and  its  duties," 
said  the  great  teacher,  "how  can  we  be  expected  to  say  anything  about 
•death  or  what  comes  after  it?" 

3.  Eeverence  for  the  Past.  China  has  been  at  a  standstill  for 
twenty  centuries.  The  old  order  changeth  not.  The  ideas  of  the 
Chinese  are  musty  and  mildewed  and — Hke  their  faces,  their  houses 
and  their  junks — all  made  after  one  pattern.  As  to  the  question, 
"What  shall  I  do  to  be  saved?"  there  is  no  voice  nor  answer  nor  any 
that  regardeth.  The  word  "Salvation"  was  rubbed  out  of  their  vo- 
cabulary by  Confucius.  They  are  a  race  of  materialists,  dull,  plod- 
ding, heedless  of  eternity  as  moles. 

"To  be  content's  their  natural  desire; 
They  asli  no  angel's  wings  nor  seraph's  fire." 

VI.  Islam.  The  camel-driver  of  Mecca  seems  to  have  been  at 
the  outset  a  pure-minded  and  Idndly-disposed  dreamer  of  dreams; 
but  in  the  year  of  the  Hejira,  A.  D.  622,  when  he  Avas  driven  out 
of  his  native  cit)^,  his  spirit  was  changed.     As  he  issued  from  the 


The  Non-Christian  Relioions  Inadequate  37 

gates  of  Mecca  he  unsheathed  his  sword  and  became  a  red-handed 
sensuahst.  The  call  to  prayer  was  mingled  with  the  summons  to 
the  Holy  War.  No  quarter  must  be  given  to  unbelievers,  'Tight 
against  them,"  said  the  prophet,  "until  not  one  shall  be  left  to  oppose 
us  and  the  only  religion  shall  be  that  of  Allah  the  true  God." 

He  gathered  his  disciples  about  him  and  produced  the  Koran. 
It  is  regarded  as  more  than  an  inspired  book,  being  "the  uncreated 
Word  of  God."  The  angel  Gabriel  brought  him  the  silken  scroll  on 
which  it  was  inscribed,  commanding  him  to  read.  He  said,  "I  can- 
not read."  Thereupon  the  angel  shook  him  thrice  and  lo!  the  in- 
scription became  as  clear  as  light.  He  forthwith  caused  it  to  be 
transcribed  on  white  stones,  leather,  palm  leaves,  the  shoulder  blades 
of  camels  and  the  breasts  of  men.  The  Koran  consists  of  one  hun- 
dred and  fourteen  surahs  or  chapters,  each  of  which  begins  with  the 
words,  "In  the  name  of  the  merciful  and  compassionate  God." 

The  most  succinct  statement  of  Mohammedan  belief  is  found 
in  the  Kalima,  or  creed;  which  is  as  follows:  La-ilaha-il- Allah;  wa 
Mohammed  er  rasool  Allah — "There  is  no  god  but  God,  and  Mo- 
hammed is  his  prophet."  The  two  propositions  of  this  creed  are 
called  by  Gibbon  "The  eternal  truth  and  the  eternal  lie." 

The  eternal  truth  is  this,  "There  is  no  god  but  God."  It  must  be 
explained,  however,  that  the  God  of  Islam  is  the  apotheosis  of  pure 
will.  There  is  no  love,  mercy  or  sympathy  in  him.  He  is  called  by 
ninety-nine  names  in  the  Koran,  but  "Father"  is  not  among  them. 
The  closest  relation  which  a  believer  can  sustain  to  this  god  is  ex- 
pressed in  Islam's  that  is,  submission  to  the  supreme  will.  Out  of  this 
conception  grows  the  Moslem's  belief  in  fate,  or  Kismet.  All  things 
being  controlled  by  an  infinite  Will,  what  is  to  be  must  be,  and  there 
is  no  resisting  it.  Hence  the  desperate  valor  of  the  Moslems  in  battle. 
The  day  of  a  man's  death  is  inscribed  on  his  forehead  and  he  can  do 
nothing  to  avert  it.  The  creation  of  the  race  is  described  as  follows: 
Allah  took  into  his  hands  a  mass  of  clay,  and  dividing  it  in  two  equal 
portions,  he  threw  one-half  into  hell  saying,  "These  to  eternal  fire  and 
I  care  not!"  and,  tossing  the  other  upward,  he  added,  "These  to  Para- 
dise and  I  care  not!"    This  is  predestination  with  a  vengeance. 

The  eternal  lie  is  this,  "And  Mohammed  is  his  prophet."  The 
camel-driver  of  Mecca  has  come  down  through  the  centuries  grasping 
a  sword  crimson  with  blood;  he  is  attended  on  one  side  by  the  master 
of  the  harem,  on  the  other  by  the  Arab  slave-driver.  Thus  in  spirit  he 
leads  the  Moslem  host  to-day  as  they  push  their  conquests  downward 
from  the  northern  coasts  of  Africa  among  the  barbaric  tribes.  In  this 
Holy  War  the  three  historic  evils  of  savagery  are  perpetuated — war, 
polygamy  and  slavery.     Put  over  against  this  figure  of  the  false 


38  The  Student  Missionary  Appeal 

propliet,  the  Christ  of  Calvary  leading  on  His  militant  church  with  no 
weapon  save  the  sword  of  the  Spirit  which  is  the  Word  of  God;  and  His 
word  is  ever,  "Come  unto  me  all  ye  that  labor  and  are  heavy  laden,  and 
I  will  give  you  rest." 

"VYe  have  finished  our  survey  of  the  six  greatest  of  the  false  re- 
ligions. There  are  some  conclusions  which  we  must  have  reached: 
First,  there  is  a  measure  of  truth  in  each  of  the  false  religions.  How 
could  it  be  otherwise?  God  never  has  left  Himself  without  a  witness 
in  any  generation  or  in  any  land.  But,  unfortunately,  the  truth  is 
like  gold.  There  is  gold  in  quartz,  in  old  red  sandstone,  in  the  granite 
of  the  mountains,  in  auriferous  sand,  in  every  wave  that  rolls  along 
the  shore;  but  the  trouble  is  to  get  it  out.  The  question  is  whether  it 
is  in  paying  quantities  and  can  it  be  separated  from  the  dross? 

And,  second,  there  is  somewhat  of  sound  morality  in  each  of  the 
false  systems.  How  could  it  be  otherwise?  It  is  a  mistake  to  suppose 
that  the  Decalogue  Avas  originally  wTitten  in  the  Bible.  It  was  first 
written  in  the  constitution  of  the  race.  It  is  interwoven  with  the 
nerves  and  sinews  of  our  human  nature;  and  every  man  is  conscious  of 
right  and  wrong  by  reason  of  the  conscience  within  him.  But  there 
is  no  religion  that  has  such  an  ethical  system  as  Christianity.  It  is 
absolutely  perfect.  Did  ever  a  thinking  man  find  fault  with  the  Deca- 
logue? Did  ever  an  infidel  venture  to  criticise  the  morality  of  the  Ser- 
mon on  the  Mount?  These  two  are  the  great  monographs  of  Christian 
ethics  and  in  between  them  stands  Jesus,  a  perfect  illustration  of  both 
and  the  only  man  that  ever  lived  who  was  as  good  as  the  law.  For  this 
reason  he  stands  forth  solitary  and  pre-eminent  as  our  example  of  right 
living,  the  Ideal  Man.  Thus  it  appears  that  the  moral  code  of  Chris- 
tianity is  perfect;  there  is  nothing  to  be  added  to  or  taken  from  it. 

Our  third  conclusion  is  this:  The  false  religions  give  no  answer 
to  the  question,  "What  must  I  do  to  be  saved?"  Here  is  the  glorious 
pre-eminence  of  Christianity;  it  points  out  the  way  of  escape  from  a 
mislived  past.  There  is  not  another  religion  on  earth,  and  never  has 
been  one,  that  has  proposed  any  rational  plan  of  justification.  "Come 
now,  and  let  us  reason  together,  saith  the  Lord;  though  your  sins  be 
as  scarlet,  they  shall  be  as  white  as  snow;  though  they  be  red  like  crim- 
son, they  shall  be  as  wool."  Find  me  anything  like  the  cross  in  any 
other  religion.  Find  me  an  answer  to  the  question,  "How  can  a  man 
be  just  before  God?"  or  "How  shall  God  be  Just  and  yet  the  justifier  of 
the  ungodly?"  Here  is  the  word  of  the  gospel:  "God  so  loved  the 
world  that  He  gave  His  only  begotten  Son,  that  whosoever  believeth 
in  Him  should  not  perish,  but  have  everlasting  life." 

My  friend.  Dr.  Chamberlain,  who  has  just  returned  to  his  beloved 
India  to  spend  the  remainder  of  his  life,  told  me  recently  of  a  strange 


The  Non- Christian  Eeligions  Inadequate  39 

thing  that  happened  while  he  was  once  preaching  at  Benares.  Among 
the  devotees  who  came  to  bathe  in  the  sacred  river  was  a  man  who 
journeyed  wearily  on  his  knees  and  elbows  from  a  great  distance,  with 
the  pain  of  conviction  at  his  heart.  He  hoped,  by  washing  in  the 
Ganges,  to  be  relieved  of  his  "looking  for  of  judgment,"  Poor  soul! 
he  dragged  himself  to  the  rivers  edge,  made  his  prayer  to  Gunga  and 
crept  in.  A  moment  later  he  emerged,  with  the  old  pain  still  tugging 
at  his  heart.  He  lay  prostrate  on  the  bank  in  his  despair,  and  heard 
the  voice  of  the  missionary  who  was  preaching  nearby  under  a  banyan 
tree.  He  raised  liimself  and  crawled  a  little  nearer.  He  listened  to  the 
simple  story  of  the  cross;  he  was  hungry  and  thirsty  for  it.  He  rose 
upon  his  knees  and  hearkened;  then  upon  his  feet;  then  clapped  his 
hands  and  cried,  "That's  what  I  want!    That's  what  I  want!" 

It  is  what  we  all  want.  Oh,  young  man  and  young  woman,  it  is  what 
the  world  wants.  The  whole  creation  groaneth  and  travaileth  together 
until  now  for  tliis  word  of  everlasting  life:  "God  so  loved  the  world 
that  He  gave  His  only  begotten  Son"  to  die  for  it.  It  is  spes  unica.  I 
maintain  that  in  this  exclusive  and  dogmatic  claim  of  Cliristianity  you 
have  your  only  sanction  as  missionaries  of  Christ.  If  other  religions 
are  true  there  is  no  room  for  our  religion  on  the  earth.  If  there  are 
other  plans  of  salvation  then  the  death  of  Christ  was  an  awful  waste 
of  divine  resource.  But,  indeed,  there  is  none  other  name  given  under 
heaven  or  among  men  whereby  we  must  be  saved.  Here,  then,  is  our 
commission.  Here  is  the  franchise  of  our  ministry.  Let  us  preach 
Christ;  let  us  live  Christ;  let  us  know  nothing  but  Christ  and  Him 
crucified;  let  us  make  Christ  first,  last,  midst,  and  all  in  all. 

It  is  because  we  believe  in  the  saving  power  of  this  gospel  and  of 
this  alone  that  we  have  faith  in  its  ultimate  triumph.  Jesus  shall 
reign  from  the  rivers  unto  the  ends  of  the  earth. 

The  words  yonder,  on  the  front  of  the  gallery,  are  the  most  pre- 
posterous that  ever  were  written:  "The  Evangelization  of  the  World  in 
this  Generation."  I  tliink  them  the  most  preposterous  until  I  turn  to 
the  other  inscription  yonder:  "Thy  People  Shall  Be  Willing  in  the  Day 
of  Thy  Power."  Then  I  remember  how  it  is  written:  "All  things  are 
possible  with  God."  "Nothing  is  too  hard  for  Him."  If  a  man  had 
said  to  Peter,  as  he  came  down  the  outer  stairway  with  the  eleven,  that 
night  before  the  crucifixion,  "What  do  you  propose  to  do?"  and  if 
Peter  had  replied,  "We  are  going  to  the  conquest  of  the  world,"  how  he 
would  have  laughed  at  him.  But  that  was  the  truth.  We  haven't 
come  to  the  end  of  the  nineteenth  century  yet,  and  the  eleven  are 
nearly  500,000,000  who  revere  the  name  of  the  Lord  Jesus  Christ.  Oh, 
young  men  and  young  women,  believe  in  the  triumphing  Christ.  Let 
Him  be  alpha  and  omega,  the  beginning  and  the  end,  of  every  noble 


40  The  Student  Missionary  Appeal 

purpose  and  aspiration.  Believe  the  word  that  is  written,  "The  kings 
of  the  earth  set  themselves,  and  the  rulers  take  counsel  together, 
against  the  Lord,  and  against  His  anointed,  saying,  'Let  us  break  His 
bands  asunder  and  cast  away  His  cords  from  us';  He  that  sitteth  in  the 
Heavens  shall  laugh:  the  Lord  shall  have  them  in  derision!"  Nothing 
can  withstand  the  divine  purpose.  "Ask  of  Me,"  said  the  Father  to  the 
Son,  "and  I  will  give  thee  the  heathen  for  thine  inheritance  and  the 
uttermost  parts  of  the  earth  for  thy  possession."  Did  Jesus  ever  ask? 
Behold  Him  on  the  cross,  with  His  hands  stretched  out!  This  is  His 
great  prayer:  "Give  me  the  heathen  for  my  inheritance  and  the  utter- 
most parts  of  the  earth  for  my  possession!"  And  His  great  manifesto 
is  like  unto  it:  "Look  unto  me  all  ye  ends  of  the  earth  and  be  ye 
saved!" 

Jesus  shall  reign  where'er  the  sun 

Doth  his  successive  journeys  run; 

His  kingdom  stretch  from  shore  to  shore, 

Till  moons  shall  wax  and  wane  no  more. 


Xlbe  StuDent  /IDissionar^  XHprising 

3four  lUears  of  iprogrees  in  Bmcrica 
2)e\?elopments  of  tbe  tlprising  in  ©reat  ^Britain 


FOUR  YEARS  OF  PROGRESS  OF  THE  STUDENT  MISSIONARY 
UPRISING  IN  AMERICA 

The  Student  Volunteer  Movement  had  its 
I.   THE  PURPOSE  OF     ^-^^  -^  ^j^^  suHimer  of  1886  at  Mt.  Hermon, 

THE  MOVEMENT  ^^  n  xx       •  x-  -xi     xi       /•     x   • 

Massachusetts,  m  connection  with  the  hrst  in- 
ternational Christian  student  conference  ever  held.  The  Movement 
assumed  organized  form  in  1888,  just  ten  years  ago,  and  has  already- 
become  a  recognized  and  influential  factor  in  the  missionary  life  of 
the  Church. 

The  four-fold  purpose  of  this  organization  is  (1)  to  awaken  and 
maintain  among  all  Christian  students  of  the  United  States  and  Can- 
ada intelligent  and  active  interest  in  foreign  missions;  (2)  to  enroll 
a  sufficient  number  of  properly  qualified  student  volunteers  to  meet 
the  successive  demands  of  the  various  missionary  boards  of  North 
America;  (3)  to  help  all  such  intending  missionaries  to  prepare  for 
their  life-work,  and  to  enlist  their  co-operation  in  developing  the 
missionary  life  of  the  home  churches;  (4)  to  lay  an  equal  burden  of 
responsibility  on  all  students  who  are  to  remain  as  ministers  and 
lay  workers  at  home  that  they  may  actively  promote  the  missionary 
enterprise  by  their  intelligent  advocacy,  by  their  gifts  and  by  their 
prayers. 

The  Volunteer  Movement  is  in  no  sense  a  missionary  board.  It 
never  has  sent  out  a  missionary  and  never  will.  It  is  simply  a  re- 
cruiting agency.  It  does  not  usurp  or  encroach  upon  the  functions 
of  any  other  missionary  organization.  It  is  unswervingly  loyal  to 
the  Church;  it  is  the  servant  of  all  the  foreign  missionary  societies, 
and  has  received  the  endorsement  of  every  leading  board  on  this 
continent. 

This  Movement  is  a  student  movement,  and 
lELD  AND  ^g  ^i^g  ^^jy  organization  which  has  shown  itself 
fully  adapted  to  cultivate  the  student  field  for 
missions.  From  the  beginning  it  has  restricted  its  operations  to  the 
institutions  of  higher  learning  in  the  United  States  and  Canada. 
This  field  comprises  not  less  than  four  hundred  universities  and  col- 
leges, one  hundred  theological  seminaries,  nearly  two  hundred  medi- 
cal schools,  and  over  three  hundred  normal,  missionary  and  other 
institutions.  While  the  Movement  believes  in  awakening  missionary 
interest  in  preparatory  schools,  it  does  not  encourage  the  enrollment 


44  The  Student  Missionary  Appeal 

of  volunteers  among  them.  In  a  word,  the  field,  for  the  cultivating 
of  which  we  hold  ourselves  primarily  responsible,  is  the  one  thousand 
institutions  of  higher  learning  of  these  two  countries. 

Since  the  Detroit  convention  the  Movement  has  cultivated  its 
field  more  thoroughly  than  during  any  preceding  period.  The  chief 
agencies  of  supervision  and  cultivation  employed  have  been  as  fol- 
lows: 

1.  There  is  an  Executive  Committee  composed  of  official  repre- 
sentatives of  the  four  great  student  organizations  of  North  America, 
namely.  The  Intercollegiate  Young  Men's  Christian  Association,  the 
inter-Collegiate  Young  Women's  Christian  Association,  the  American 
Inter-Seminary  Missionary  Alliance,  and  the  Canadian  Inter-Collegiate 
Missionary  Alliance.  This  committee  has  the  general  direction  of 
the  Movement.  During  the  two  years'  absence  of  the  chairman  from 
the  country,  Mr.  F.  S.  Brockman  served  with  devotion  and  efficiency 
as  acting  chairman.  Much  help  has  been  rendered  the  Movement 
by  an  Advisory  Committee  consisting  of  secretaries  and  members  of 
eight  leading  mission  boards. 

3.  The  traveling  secretaries  are  the  most  effective  agents  in  the 
cultivation  of  the  field  owing  to  the  fact  that  they  come  into  imme- 
diate contact  with  the  students.  The  traveling  secretaries  for  the  past 
four  years  have  been  as  follows:  1894-95,  Messrs.  Sherwood  Eddy, 
H.  W.  Luce,  H.  T.  Pitkin,  Misses  Agnes  G.  Hill  and  Abbie  M.  Lyon; 
1895-96,  Messrs.  W.  J.  Wanless,  M.  D.,  John  L.  Marshall,  Jr.,  J.  M. 
Brodnax  and  Miss  Clarissa  H.  Spencer;  1896-97,  Messrs.  R.  E.  Lewis, 
H.  W.  Luce  and  Miss  Nellie  J.  Allen;  and  this  year  Messrs.  F.  S. 
Brockman,  R.  P.  Wilder,  R.  E.  Lewis,  R.  R.  Gailey  and  Miss  Ruth 
Rouse.  No  movement  has  ever  been  served  by  workers  who  have  la- 
bored with  greater  self-sacrifice,  or  whose  work  has  been  character- 
ized by  greater  faithfulness  or  followed  by  more  enduring  spiritual 
results.  At  the  present  time  one  secretary  devotes  all  her  time  to 
women's  colleges,  another  works  in  the  theological  seminaries,  a  third 
gives  the  largest  part  of  his  time  to  professional  and  other  institu- 
tions in  the  large  cities,  and  the  remaining  two  are  engaged  in  visit- 
ing other  colleges. 

3.  The  general  secretary,  F.  P.  Turner,  and  assistant  general 
secretary,  J.  E.  Knotts,  are  stationed  at  the  office  of  the  Movement, 
and  do  much  to  facilitate,  unify  and  conserve  all  the  work  done  in 
the  field.  Mr.  H.  B.  Sharman,  for  the  four  years  preceding  this  col- 
lege year,  occupied  the  position  of  general  secretary  with  marked 
ability. 

4.  The  educational  secretaryship  is  an  office  which  was  created 
in  the  year  following  the  Detroit  convention.     It  was  held  the  first 


The   Student   Missioxary  Uprising  45 

j-ear  by  Mr.  D.  Willard  Lyon,  who  with  great  wisdom  marked  out 
the  lines  on  which  this  department  has  since  been  developed  by  Mr. 
Harlan  P.  Beach  with  ever  increasing  fruitfulness. 

5.  State  and  international  secretaries  of  the  Young  Men's  and 
Young  "Women's  Christian  Associations  and  the  leaders  of  the  two 
movements  among  theological  institutions  have  been  a  great  factor  in 
promoting  the  work  of  the  Student  Volunteer  Movement.  Each  year 
demonstrates  anew  the  wisdom  shown  in  making  the  volunteer  work  an 
organic  department  of  these  organizations.  This  relationship  insures 
its  permanence;  affords  it  larger,  more  direct  and  more  influential  ac- 
cess to  Christian  students;  and  supplies  it  with  favorable  conditions  for 
fostering  the  spiritual  life  of  volunteers  and  for  training  them  in 
Christian  work. 

6.  The  Student  Volunteer,  the  official  organ  of  the  Movement,  has 
become  indispensable  as  an  agency  in  the  cultivation  of  the  field. 
Going,  as  it  does,  nine  times  each  year  to  thousands  of  students  all 
over  the  continent,  it  serves  not  only  as  a  unifying  force,  but  also  as  a 
constant  guide  and  inspiration  to  the  entire  membership  of  the  Move- 
ment and  to  the  still  larger  number  of  students  interested  in  Christian 
missions. 

T.  In  connection  with  each  of  the  eight  student  summer  confer- 
ences, held  from  year  to  year  in  different  parts  of  the  continent,  the 
Movement  conducts  a  missionary  institute.  The  object  is  to  train 
leaders  for  volunteer  bands,  missionary  study  classes  and  other  mis- 
sionary activities  in  the  various  institutions.  The  metropolitan  unions 
of  volunteers,  by  similar  training  conferences  and  by  other  means,  are 
doing  much  to  advance  the  Movement  in  institutions  in  and  near  our 
large  cities. 

8.  Once  in  each  student  generation  it  is  the  policy  of  the  Movement 
to  hold  an  international  convention  like  the  one  in  which  we  are  as- 
sembled. These  conventions  have  become  noted  not  only  as  the  most 
representative  and  fruitful  missionary  conferences  of  North  America, 
but  also  as  the  largest  student  gatherings  of  the  world.  A  Koman 
Catholic  monthly,  in  a  discriminating  article  on  the  Detroit  conven- 
tion, says,  "By  no  flight  of  the  imagination  could  we  hope  to  see  at  a 
congress,  assembled  in  the  interest  of  Catholic  foreign  missions,  so 
large,  or  even  proportionately  so  large,  a  representation  of  Catholic 
colleges.  Nor  could  we  expect  to  see  as  large  a  number  of  representa- 
tive men,  bishops,  priests,  and  laity  prepare  papers  and  make 
speeches." 

In  order  to  understand  the  practical  worldng 
III.   INFLUENCE  ^^^         g^.  ^^  ^j^-^  j^jo^.^jnent  it  is  necessary  to 

AND  RESULTS  .%  p  ,,       ^      i       i         •         -^     ■    n 

consider  some  of  the  facts  showing  its  influence 
and  results.    These  facts  afford  abundant  justification  for  the  existence 


4:6  The  Student  Missionary  Appeal 

of  the  Movement,  and  give  impressive  evidence  of  the  hand  of  God  in 
its  development. 

1.  The  Movement  has  already  touched  eight  hundred  and  thirty- 
nine  institutions.  In  a  majority  of  these  (including  chiefly  state, 
professional  and  independent  institutions)  the  Movement  has  pre- 
sented the  subject  of  foreign  missions  for  the  first  time.  Even  in 
places  where  the  subject  had  been  presented  before,  professors  and 
others  bear  testimony  that  this  Movement  has  made  the  missionary 
appeal  more  attractive  and  impressive.  To-day  probably  a  score  of, 
students  are  brought  face  to  face  with  the  claims  of  the  world  field 
to  one  who  confronted  it  before  the  existence  of  the  Movement. 
The  student  attitude  toward  missions  in  many  colleges  both  de- 
nominational and  state  has  been  completely  changed.  No  other  sub- 
ject has  taken  such  deep  hold  of  the  convictions  of  college  men,  or 
called  forth  from  them  such  unselfish  devotion.  The  fact  that  the 
interest  of  the  student  class,  from  whose  ranks  are  to  come  the  lead- 
ers of  thought  and  action,  has  been  enlisted  in  behalf  of  the  evan- 
gelization of  the  world  is  a  fact  of  the  largest  possible  significance. 

2.  Four  years  ago  the  Movement  began  to  promote  the  sys- 
tematic and  progressive  study  of  missions.  At  that  time  there  were 
less  than  thirty  classes  carrying  on  such  study  in  all  the  institutions 
of  North  America.  The  first  year  the  Movement  organized  14-i 
classes,  with  an  average  attendance  of  1,400.  The  next  year  the  num- 
ber of  classes  increased  to  217,  with  an  attendance  of  2,156.  Last 
year  the  number  of  classes  reached  267,  having  in  them  2,361  stu- 
dents. From  present  indications  this  year  bids  fair  to  witness  a  still 
larger  enrollment.  It  should  be  noted  that  these  classes  are  com- 
posed about  equally  of  volunteers  and  non-volunteers.  Largely  in 
connection-  with  the  educational  department,  the  Volunteer  Move- 
ment during  the  past  four  years  has  placed  in  the  colleges  and  semi- 
naries fully  twenty  thousand  dollars'  worth  of  missionary  literature. 
Under  the  influence  of  the  Movement  the  number  of  missionarv^  li- 
braries in  our  institutions  of  learning  has  been  increased  over  ten- 
fold within  the  past  eight  years,  and  in  institutions  which  eight  years 
ago  had  such  collections  of  books  the  number  of  volumes  has  been 
increased  considerably  over  three-fold.  It  means  much  that  the 
greatest  readers  of  missionary  literature  to-day  are  the  students.  This 
educational  work  of  the  Volunteer  Movement  affords  the  true  and 
safe  basis  for  volunteering,  and  helps  in  a  marked  way  to  prepare 
the  volunteer  for  his  life  work.  Moreover,  it  is  raising  up  an  intelli- 
gent missionary  pastorate.  Under  its  influence  two  conferences  of 
professors  have  beeen  called  to  consider  the  subject  of  missionar}-  in- 
struction in  colleges  and  seminaries.     The  agitation  carried  on  in 


The   Student   Missionary  Uprising  47 

connection  with  this  work  has  led  several  institutions  to  introduce 
the  study  of  missions  into  the  regular  curriculum.  It  has  influenced 
one  of  the  largest  denominations  to  appeal  to  its  colleges  to  make 
missions  a  part  of  their  curriculum.  It  has  also  done  much  to  stimu- 
late some  of  the  great  organizations  at  work  among  the  young  to  pro- 
mote the  study  of  missions,  which  after  all  underlies  all  permanent 
and  growing  missionary  interest  in  the  Church. 

3.  The  Movement  has  influenced  an  exceptionally  large  number 
of  students  to  decide  to  become  foreign  missionaries.  It  came  into 
being  at  a  time  when  few  students  were  offering  themselves  for  foreign 
service.  The  Boards  then  told  us  that  they  were  greatly  in  need  of 
men,  and  expressed  their  deep  gratitude  that  God  had  called  into 
existence  a  student  movement  to  sound  out  the  call  for  volunteers. 
The  prayer  for  men  has  been  answered.  To-day  nearly  every  Board 
testifies  that  the  Movement  has  greatly  increased  the  number  of  appli- 
cants. Some  prominent  men  continue  to  overstate  the  number  of  vol- 
unteers without  any  basis  whatever  for  their  statements,  and  thus  do 
the  Movement  injury.  For  example,  at  a  large  ministers'  meeting  in 
New  York  a  few  weeks  ago,  it  was  emphatically  said  by  an  eminent 
preacher  that  there  are  ten  thousand  student  volunteers  who  are  ready 
to  go  at  once.  The  fact  of  the  case  is  that  the  number  of  volunteers 
on  the  roll  of  the  Movement  to-day  is  not  many  over  four  thousand. 
Of  this  number  a  great  many  have  dropped  out  of  college  temporarily 
or  peiTQanently  for  financial  or  other  reasons.  It  is  almost  impossible 
for  the  Movement  to  keep  trace  of  this  class.  One-third  of  the  volun- 
teers now  in  institutions  of  learning  are  women,  and  two-thirds  are 
men.  The  number  of  denominations  represented  is  forty-eight.  Not- 
withstanding the  ultra-conservative  policy  which  the  Movement  has 
followed  for  seven  years  in  securing  volunteers,  the  number  of  stu- 
dents who  are  expecting  to  become  missionaries  in  the  colleges  is  five 
times  as  great  and  in  the  seminaries  is  over  two  times  as  great  as  it  was 
before  the  Movement  started. 

4.  We  have  the  names  of  1,173  volunteers  who,  prior  to  the  first 
of  January,  had  gone  to  the  mission  field.  They  have  gone  out  under 
forty-six  missionary  societies  and  are  distributed  tlirough  fifty-three 
countries  in  all  parts  of  the  world.  Some  have  raised  the  question 
whether  the  Volunteer  Movement  has  been  an  essential  factor  in  lead- 
ing these  students  to  go  to  the  foreign  field.  A  somewhat  extended 
investigation  on  the  foreign  field  leads  us  to  state  that  a  very  large  ma- 
jority of  them  were  directly  influenced  by  the  Movement  to  decide  for 
foreign  missions;  and  most  of  the  others  have  testified  that  the  Move- 
ment greatly  strengthened  their  missionary  purpose,  helped  them  in 
their  preparation,  and  hastened  their  going  to  the  field.    In  view  of 


48  The  Student  Missionary  Appeal 

the  requirements  of  most  of  the  mission  boards,  in  view  of  their  con- 
servative policy  about  sending  out  new  missionaries  during  the  years 
of  financial  depression,  and  in  view  of  the  fact  that  the  great  body  of 
the  volunteers  have  not  completed  their  preparation,  the  number  who 
have  sailed  is  most  encouraging.  It  is  interesting  to  see  that  the  lead- 
ers or  recruiting  officers  of  the  Movement  are  pressing  to  the  field.  Of 
the  twent3"-six  different  volunteers  who  have  been  members  of  the 
Executive  Committee  or  traveling  secretaries  from  the  beginning  of 
the  Movement,  including  this  year's  force,  fourteen  have  sailed,  four  are 
under  appointment  to  sail  within  eight  months,  three  have  apphed  to 
the  Boards  and,  at  the  request  of  these  Boards,  are  giving  their  time  to 
foreign  missionary  work  at  home,  and  the  remaining  five  are  still  pre- 
paring themselves  for  foreign  service. 

5.  Not  only  has  the  Movement  greatly  increased  the  number  of 
missionary  candidates  and  thus  afforded  the  Boards  a  larger  basis  of 
selection,  but  it  has  also  improved  the  average  quality  of  missionary 
applicants.  All  but  two  or  three  of  the  boards  of  North  America 
have  borne  emphatic  testimony  to  this  effect.  It  should  be  so.  It 
stands  to  reason  that  the  thorough  study  of  missions  under  the  direc- 
tion of  the  Volunteer  Movement,  the  constant  emphasis  placed  on 
daily  devotional  Bible  study  and  secret  prayer  by  the  volunteer  bands, 
and  the  practical  training  afforded  in  methods  of  organized  Christian 
work,  must  necessarily  improve  the  general  quality  of  intending  mis- 
sionaries. The  Movement,  by  the  conservative  practice  of  its  secre- 
taries, and  by  its  testing,  training  and  sifting  processes,  shows  that 
it  is  more  concerned  about  the  quahty  of  candidates  than  about  their 
number.  We  believe  that  the  need  of  the  foreign  field  is  not  so  much 
that  of  more  men  as  of  more  man — above  all  more  of  God  in  man. 
That  the  Movement  is  not  only  aiming  to  secure  strong  men  but  is 
succeeding  is  shown  by  the  following  fact:  Of  forty-four  men  who 
have  held  positions  as  intercollegiate  secretaries  in  the  international 
and  state  Christian  Association  work  during  the  past  ten  years,  thirty, 
or  two-thirds  of  them,  have  been  volunteers,  although  the  volunteers 
have  constituted  less  than  one-twentieth  of  the  Christian  students  of 
the  continent. 

6.  The  Volunteer  Movement  is  rendering  substantial  help  in  the 
solution  of  the  money  problem.  At  its  inception  the  colleges  and 
seminaries  were  giving  about  five  thousand  dollars  a  year  to  foreign 
missions;  whereas  last  year  they  gave  probably  not  less  than  forty 
thousand  dollars.  Over  one  hundred  institutions  now  support  a  mis- 
sionary either  entirely  or  in  large  part.  If  the  churches  were  giving 
proportionately  as  much  as  the  colleges,  there  would  be  no  money 
problem  in  missions.     The  object  lesson  afforded  to  coming  pastors 


The  Student  Missionary  Uprising  49 

and  laymen  of  a  group  of  Christians  supporting  a  missionary,  not  to 
mention  the  training  in  systematic  giving,  is  a  result  of  far-reaching 
influence.  Several  volunteers  before  sailing  have  secured  their  own 
support.  The  volunteers  have  done  more  than  any  other  one  agency 
to  lead  individual  churches  each  to  support  its  own  missionary  under 
the  Boards.  The  work  of  hundreds  of  volunteers  in  societies  among 
the  young  people  as  well  as  in  the  churches  has  resulted  in  spreading 
a  vast  amount  of  missionary  information  and  has  without  doubt  con- 
siderably increased  contributions  to  missions.  During  the  recent 
years  of  financial  stringency  the  Volunteer  Movement  has  afforded 
the  Boards  one  of  their  strongest  and  most  persuasive  appeals  for 
giving  on  the  part  of  the  churches.  In  a  time  when  doubt  has  been 
widely  expressed  as  to  the  absolutely  unique  supremacy  of  the  Chris- 
tian religion,  when  missions  have  been  insidiously  assailed,  and  when 
severe  financial  stress  has  been  upon  us,  this  student  uprising  has 
done  not  a  little  to  help  hold  the  Church  to  the  standard  of  her  duty 
and  to  inspire  her  with  new  hope. 

7.  The  reflex  influence  of  this  foreign  movement  on  the  colleges 
and  seminaries  of  the  home  lands  has  been  simply  incalculable.  For 
QYery  student  who  has  been  led  to  offer  himself  for  Christ's  service 
abroad  we  have  reason  to  believe  that  more  than  one  have  been  influ- 
enced to  give  themselves  to  earnest  Christian  work  at  home,  either  as 
ministers  or  lajTiien.  Moreover,  by  interesting  students  in  the  world- 
wide purposes  of  Christ,  the  Movement  has  done  much  to  free  them 
from  pride,  selfishness  and  cant.  It  has  led  to  spiritual  awakenings  in 
scores  of  institutions,  some  of  wliich  have  been  completely  trans- 
formed. Should  v^^e  eliminate  its  work  from  the  religious  life  of  the 
colleges,  what  a  different  showing  would  be  presented  in  connection 
with  Bible  study.  And  who  can  measure  what  a  factor  the  Movement 
has  been  within  the  past  few  years  by  the  use  of  its  prayer  cycle,  and 
by  emphasizing  the  practice  of  the  morning  watch,  in  deepening  the 
prayer  life  of  the  colleges  and  seminaries? 

8.  Beyond  question  the  largest  result  of  the  Movement  has  been 
the  direct  and  indirect  effect  on  the  students  of  other  lands.  Nine 
years  ago  the  Volunteer  Movement  of  the  United  States  and  Canada 
was  the  only  student  movement  in  the  world  emplo}dng  the  volunteer 
methods,  organization,  declaration  and  watchword.  To-day  there  are 
Student  Volunteer  IMovements  in  Great  Britain,  Scandinavia,  Ger- 
many, French-speaking  Europe,  Australasia,  South  Africa,  CMna, 
India  and  Ceylon;  and  all  of  them  have- expressed  gratitude  to  the 
American  Movement  for  the  helpful,  practical  influense  it  has  exerted 
in  the  formative  period  of  their  work.  With  thankful  and  expectant 
hearts  we  welcome  to  the  convention  Mr.  Dousrlas  M.  Thornton,  the 


50  The  Student  Missionary  Appeal 

fraternal  delegate  of  the  Student  Volunteer  Missionary  Union  of  Great 
Britain  and  Ireland;  and  we  record  with  gratitude  to  God  the  fact  that 
from  the  beginning  there  have  been  the  most  cordial,  intimate,  and 
mutually  helpful  relations  between  that  Movement  and  our  own.  In 
our  report  at  the  Cleveland  Convention,  seven  years  ago,  occur  these 
words,  "If  the  students  of  the  Protestant  world  are  linked  together  by 
the  power  of  the  Spirit  in  this  Movement,  it  will  greatly  strengthen 
the  establishment  of  Christ's  Kingdom  throughout  the  world/'  In  the 
report  presented  at  the  Detroit  Convention,  four  years  ago,  we  an- 
nounced that,  "for  the  first  time  the  students  of  the  Anglo-Saxon  world 
are  united  in  a  mighty  enterprise."  To-day  we  are  able  to  state  that 
the  prophecy  of  seven  years  ago  has  become  inspiring  history. 
Through  the  World's  Student  Christian  Federation  the  Christian  stu- 
dents of  the  lands  of  Protestant  Christendom  have  been  united  by  the 
Spirit  of  Almighty  God.  Still  more,  and  a  most  significant  fact  in  the 
judgment  of  missionary  leaders,  the  students  of  mission  lands  have 
joined  hands  with  those  of  Christian  lands  in  a  determined  effort  "to 
make  Jesus  King"  among  all  races  of  mankind.  In  the  history  of  the 
Church  there  has  been  nothing  like  this  Federation  which  has  made 
one  in  Christ  the  tens  of  thousands  of  Christian  students  scattered 
throughout  five  continents.  It  would  seem  that  such  an  alignment 
of  the  forces  must  be  a  preparation  for  a  larger  work  in  the  v/oiid. 

IV.  EXAMPLES  OF  THE  ^^^  ^^  ^^^  ^^^^  ^^^3'^  ^°  ^^®  ^^^  practical  in- 
INFLUENCE  OF  flucnce  of  the  Movement  is  to  look  at  what  it 
THE  MOVEMENT  j^^g  actually  done  in  definite  institutions.  We 
will  call  attention  to  a  few  such  examples. 

When  one  of  our  greatest  universities  was  first  touched  by  the 
Movement  a  few  years  ago  there  was  not  even  a  missionary  depart- 
ment in  its  Christian  Association.  Four  men  were  expecting  to  be 
missionaries.  There  were  no  classes  for  the  study  of  missions  and  no 
missionary  meetings.  Three  missionary  magazines  constituted  all 
the  missionary  literature  accessible  to  students.  Not  a  dollar  was 
being  given  to  foreign  missions.  This  institution  has  since  received 
a  visit  from  our  secretary  each  year.  Their  last  report  states  that  they 
have  seventeen  volunteers,  conduct  large  missionary  meetings,  have  a 
class  of  thirty  students  carrying  on  missionary  study,  have  a 
collection  of  one  hundred  and  seventy-six  missionary  books,  and  sup- 
port a  representative  on  the  foreign  field  at  an  expense  of  over  one 
thousand  dollars  a  year.  This  marked  development  is  traceable  di- 
rectly to  the  Movement. 

Eight  years  ago  the  Movement  sent  a  secretary  for  the  first  time 
to  one  of  the  largest  ladies'  seminaries.     At  that  time  it  was  reported 


The  Student  Missionary  Uprising  51 

that  there  were  no  vohinteers  there.  Occasional  missionary  meetings 
were  being  held,  bnt  there  was  no  systematic  study  of  missions,  and 
there  was  no  collection  of  missionary  books.  No  money  was  being 
given  to  missions.  The  latest  report  shows  that  there  are  now  twenty- 
seven  volunteers,  that  there  are  two  missionary  classes  with  a  mem- 
bership of  sixty-four,  that  they  have  a  missionary  library  numbering 
two  hundred  and  sixty  books,  and  that  $335  is  being  given  to  foreign 
missions. 

Nearly  eight  years  ago  we  obtained  access  to  a  prominent  de- 
nominational college.  Since  then  it  has  had  the  benefit  of  all  our 
agencies  of  supervision  and  cultivation.  At  the  time  of  our  first 
contact  with  this  field  there  v/ere  but  two  intending  missionaries  and 
very  little  missionary  interest.  There  were  no  students  studying  mis- 
sions. There  were  no  missionary  books  within  reach,  and  no  finan- 
cial contributions  were  being  made  to  missions.  To-day  there  are 
forty  volunteers  in  that  institution.  Eight  others  have  sailed  within 
the  last  two  years.  They  have  regular  missionary  meetings,  and 
twenty-five  students  in  a  missionary  class.  They  have  a  modern  mis- 
sionary librar}'  of  seventy  volumes  or  more.  Last  year  they  gave  $400 
toward  the  support  of  a  missionary.  Within  the  past  sixteen  months 
the  volunteers  of  this  institution  have  given  missionary  addresses  in 
one  hundred  and  thirty-five  churches. 

It  will  be  suggestive  to  contrast  the  missionary  life  in  two  sections 
of  the  field.  In  one  section  the  Movement  began  its  work  this  year, 
in  the  other  it  has  been  carrying  on  its  work  for  years.  Let  us,  in  each 
section,  take  five  institutions,  two  state  universities,  one  denomina- 
tional college  and  two  theological  seminaries.  In  the  five  institutions 
formerly  untouched  by  our  secretaries,  our  representative  this  year 
found  only  eleven  men  intending  to  be  missionaries.  In  the  other 
group  there  are  sixty-eight.  In  the  uncultivated  group  there  were  no 
men  studying  missions.  In  the  cultivated  group  there  are  eighty- 
eight  men  in  five  classes.  In  the  first  five  institutions  there  were  but 
one  himdred  and  sixty- three  missionary  books.  In  the  second  five 
there  axe  two  thousand  and  fifty-four.  In  the  first  group  the  students 
were  giving  but  $71  to  missions,  whereas  in  the  second  group  they  last 
year  gave  $732. 

The  power  of  the  Movement  will  be  seen  more  strikingly  by  con- 
trasting one  Canadian  university  and  its  affiliated  colleges,  situated  in 
the  same  city,  with  all  the  universities,  theological  seminaries  and  col- 
leges of  Australia,  Tasmania  and  New  Zealand,  numbering  some  thirty 
in  all.  The  group  of  institutions  in  this  Canadian  city  have  felt  the 
favorable  influence  of  the  Movement  for  over  ten  years  through  visita- 
tion, conferences,  publications  and  correspondence.     The  institutions 


62  The  Student  Missionary  Appeal 

of  Australasia  were  first  touched  by  the  Movement  year  before  last.  At 
that  time  in  all  Australasia  we  found  less  than  a  score  of  students  pur- 
posing to  be  missionaries.  In  the  Canadian  university  there  are  sixty- 
six  volunteers.  In  Australasia  we  found  no  class  for  the  progressive 
study  of  missions.  In  the  Canadian  university  there  are  five  such 
classes  with  sixty-six  members.  In  all  the  institutions  of  Australasia 
we  found  less  than  two  hundred  missionarj'  books,  whereas  in  the 
Canadian  university  there  are  one  thousand  and  fifty.  In  Australasia 
the  students  were  giving  less  than  $300  to  missions.  In  the  Canadian 
university  last  year  the  students  gave  to  missions  $1,025.  We  were  told 
that  less  than  a  dozen  of  the  three  thousand  graduates  of  the  five  uni- 
versities of  Australasia  had  become  foreign  missionaries,  whereas  not 
lees  than  seventy  graduates  of  this  Canadian  university  and  its  affil- 
iated colleges  have  gone  to  the  foreign  field  since  the  inception  of  the 
Volunteer  Movement.  The  presence  and  work  of  the  Volunteer  Move- 
ment has  been  not  the  only  but  the  main  factor  which  has  made  possi- 
ble the  markedly  more  favorable  showing  in  the  one  case  over  the 
other.  It  is  interesting  and  to  the  point  to  add  that,  although  the 
Movement  has  been  at  work  in  Australasia  less  than  two  years,  the 
number  of  volunteers  has  increased  from  less  than  a  score  to  seventy- 
one,  of  whom  five  have  already  sailed;  and  that  a  splendid  scheme  for 
the  promotion  of  missionarj^  study  in  all  leading  institutions  has  been 
adopted.  One  of  the  strongest  contingents  for  the  evangelization  of 
the  world  is  destined  to  come  from  the  universities  of  Australasia. 

V.  THE  MOVEMENT  Great  as  has  been  the  work  of  the  Volunteer 
NEEDED  MOEE  TO-  ilovement  in  the  first  decade  of  its  organized 
DAY  THAN  EVER  ^[fg^  j^  ]^gg  ^j  ^^  means  accomplished  its  mis- 
sion. It  is  even  more  needed  to-day  than  ever  before.  Why?  The 
world  is  better  known,  more  accessible,  and  its  need  more  articulate 
than  ever.  Therefore,  the  Movement  is  indispensable  to  enable  the 
Church  to  meet  this  need.  The  generation  of  students  touched  by  the 
Movement  in  the  past  have  largely  gone  out  of  the  institutions  of 
learning  into  fields  from  which  most  of  them  cannot  be  called  to 
missionary  work.  Therefore,  reinforcements  must  come  from  stu- 
dents now  in  the  colleges  and  seminaries,  and  from  their  successors. 
Thus  the  Movement  will  be  needed  as  a  recruiting  force  until  the 
work  is  done.  Foreign  missions  have  begun  to  yield  on  a  large  scale. 
Surely  this  is  not  the  time  for  the  Church  to  hesitate  and  hold  back. 
The  Movement  is  needed  to  enable  the  Church  to  make  the  most  of 
her  present  unparalleled  advantage.  As  one  great  Christian  states- 
man has  said,  if  the  Church  fails  to  improve  her  present  opportunity 
the  evangelization  of  the  world  may  be  delayed  hundreds  of  years. 


The  Student  Missionary  Uprising  53 

The  missionary  enterprise  lias  reached  a  stage  which  demands  more 
of  the  best  prepared  missionaries  than  ever.  What  agency  could  do 
more  to  help  supply  this  preparation  than  the  Volunteer  Movement? 
The  Movement  is  needed  for  the  sake  of  our  colleges  and  seminaries; 
for  it  will  do  much  to  counteract  the  dangerous  tendencies  to  ma- 
terialism, skepticism,  selfishness,  pride  and  ease,  which  result  from 
the  mind  being  shut  in  upon  itself  and  losing  the  true  objective  of 
human  existence — to  fill  the  world  with  the  knowledge  of  Christ. 
The  Movement  is  needed  as  an  outlet  for  the  energies  of  the  North 
American  Church.  Think  of  the  energy  resulting  from  her  scores  of 
missionary  organizations  and  from  nearly  a  century  of  missionary  ex- 
perience. Think  of  the  energy  in  numbers,  as  we  note  the  fact  that 
her  membership  is  increasing  more  rapidly  than  the  population  of 
the  two  countries.  Think  of  the  energy  in  wealth  as  we  recall  the 
statement  of  Dr.  Strong  that  during  this  century  each  generation  has 
handed  down  to  the  succeeding  generation  four  or  five  times  as  much 
wealth  as  it  received  from  the  preceding  generation.  The  great  men- 
ace of  the  United  States  and  Canada  is  materialism,  and  the  peril  of 
becoming  self-centered.  The  spirit  of  the  Volunteer  Movement  is 
in  harmony,  therefore,  with  the  highest  patriotism.  Nothing  better 
could  befall  these  two  great  countries  than  to  send  forth  to  far  more 
needy  lands  ten  thousand  of  their  choicest  students  with  all  the  sac- 
rifice, sympathy  and  prayer  that  this  would  call  forth  from  the 
Church.  The  financial  depression  will  be  followed,  as  in  similar  peri- 
ods in  our  history,  by  a  time  of  great  prosperity;  with  this  difference, 
that  the  period  of  prosperity  right  before  us  will  be  characterized  by 
the  greatest  missionary  opportunities  of  the  ages.  Where  can  the 
Church  look  unless  it  be  to  the  Volunteer  Movement,  to  find  the 
men  and  women  to  enable  her  to  meet  these  opportunities?  And  let 
us  not  forget  our  watchword.  If  the  world  is  to  be  evangelized  in 
this  generation,  it  will  be  necessary  for  our  Movement  to  raise  up  an 
army  of  Spirit-filled  volunteers.  In  a  word  the  Volunteer  Movement 
is  needed  so  long  as  there  are  one' thousand  millions  of  human  beings 
in  non-Christian  lands,  and  so  long  as  the  last  commission  of  Jesus 
Christ  remains  unfulfilled. 

VI.  REGIONS  BEYOND  "^^^  Student  Volunteer  Movement  shoiild  in 
FOE  THE  MOVE-  uo  respect  count  itself  as  having  already  at- 
^^^"^  tained.  Its  undeveloped  possibilities  are  simply 

limitless.  As  we  view  them  we  are  humbled  with  the  thought  of  how 
little,  comparatively,  after  all,  has  been  accomplished,  and  are  led  to 
resolve,  with  God's  help,  that  the  second  decade  in  the  life  of  the  Move- 
ment shall  be  made  more  acceptable  to  Him  than  the  first. 


54  The  Student  Missionary  Appeal 

1.  Notice  the  regions  beyond  in  the  realm  of  cultivating  the  stu- 
dent field  of  jSTorth  America.  Of  the  one  thousand  institutions  of 
higher  learning  in  the  United  States  and  Canada,  we  are  able  to  visit 
thoroughljr  only  about  three  hundred  in  a  year,  even  with  a  force  as 
large  as  we  have  at  present.  In  view  of  the  strategic  importance  of  the 
theological  seminaries  which  are  to  furnish  so  largely  the  leadership  of 
the  Church  at  home  and  abroad,  much  more  attention  should  be  paid 
to  them.  Thus  far  we  have  barely  touched  the  medical  colleges  of  the 
continent.  When  we  remember  how  the  work  of  the  medical  mission- 
ary was  honored  by  the  life  of  Christ;  when  we  see  that  in  many  fields 
to-day  the  medical  missionary  has  the  most  influential  access  to  the 
people,  and  that  in  spite  of  this  the  medical  missionary  force  is  com- 
paratively the  smallest;  when  we  observe  that  the  conditions  in  our 
medical  colleges  to-day  are  most  unfavorable  for  the  promotion  of 
strong  spiritual  Kfe  and  activity;  we  are  convinced  that  at  least  one 
man  should  give  his  entire  time  to  work  among  medical  students.  Miss 
Eouse,  who  has  had  such  wide  and  successful  experience  in  promoting 
missionary  interest  among  women's  colleges  in  Europe,  and  more  re- 
cently in  these  countries,  has  expressed  her  conviction  that  the  wom- 
en's colleges  of  Xorth  America  need  the  entire  time  of  two  women. 
As  one-half  the  unevangelized  world,  and  that  by  far  the  most  neg- 
lected half,  are  women,  and  as  but  one-third  of  our  volunteers  are 
women,  there  can  be  no  question  about  the  great  need  of  enlarged 
effort  in  this  direction.  Wlien  we  remember  that  the  results  which 
have  been  outlined  have  come  from  such  a  small  part  of  our  student 
field,  what  might  we  not  expect  from  a  continuous  and  thorough  culti- 
vation of  all  the  higher  institutions  of  North  America? 

2.  The  educational  work  of  the  Movement  has  an  unlimited  hori- 
zon. It  is  encouraging  to  know  that  over  two  thousand  students  are 
making  a  careful  study  of  missions,  and  yet  there  are  not  less  than 
ten  thousand  theological  students  on  the  continent,  twenty-five  thou- 
sand active  members  in  the  College  Young  Men's  Christian  Associa- 
tions, and  over  ten  thousand  active  members  in  the  College  Young 
Women's  Christian  Associations,  which  means  but  one  in  fifteen  in 
the  best  prepared  part  of  the  student  field  are  in  mission  classes. 
Every  reason  which  has  influenced  the  two  thousand  to  undertake 
the  study  of  missions  applies  equally  to  the  rest  of  these  as  well  as  to 
all  other  Christian  students.  Students  must  be  led  to  recognize  that 
to  be  abreast  of  the  times,  to  be  truly  educated,  indeed  to  be  real 
Christians,  they  must  be  intelligent  concerning  the  Kingdom  of  Christ 
in  the  world — its  field,  its  progress,  its  present  day  triumphs,  its  prob- 
lems, its  resources. 

3.  There  is  still  need  for  thousands  of  thoroughly  qualified  vol- 


The  Student  Missionary  Uprising  56 

unteers.  Let  us  reiterate  that  the  great  majority  of  our  volunteers 
have  not  yet  finished  their  preparation.  While  it  is  true  in  the  case 
of  some  Boards  that  the  supply  of  candidates  exceeds  the  present  abil- 
ity to  send,  it  is  not  probable  that  the  conditions  which  obtain  at 
present  will  continue  much  longer.  This  Movement  must  build  for 
the  future.  It  is  never  too  early  to  begin  to  prepare  for  a  great  work. 
The  chairman  of  the  committee,  on  bis  recent  tour  in  mission  fields, 
met  some  thirteen  hundred  missionaries,  representing  some  seventy 
missionary  societies,  and  they  presented  to  him  one  unbroken  appeal 
for  more  men  and  women.  One  of  the  oldest  and  most  experienced 
Board  secretaries  on  this  continent  says  that  in  view  of  the  work 
before  the  Movement,  it  should  be  sending  its  men  from  the  colleges 
into  the  seminaries  by  the  hundred  and  by  the  thousand  every  year. 
The  practical  question  is.  Should  the  Volunteer  Movement  take  as 
the  ideal  governing  its  policy  the  practice  of  the  home  church  as  to 
giving  or  the  actual  need  and  crisis  in  every  mission  field,  the  clear 
command  of  Jesus  Christ,  and  the  unquestioned  missionary  practice 
of  the  early  Christian  church?  The  concern  of  the  Volunteer  Move- 
ment in  this  connection  should  be  to  emphasize  the  highest  quali- 
fications, to  appeal  only  to  spiritual  motives,  and  to  make  sure  that 
the  Holy  Spirit  is  separating  men  unto  the  work  whereunto  God  Him- 
self has  called  them. 

4.  The  volunteer  should  never  lose  sight  of  those  great  regions 
beyond  where  Christ  has  not  been  named.  There  is  need  among  many 
of  more  determination  to  press  to  the  front.  Some  have  apparently 
dropped  from  the  ranks  of  volunteers  and  have  joined  those  who  will 
go  when  drafted.  The  spirit  and  meaning  of  the  volunteer  declara- 
tion might  be  well  expressed  in  the  language  of  the  constitution  of  the 
first  band  of  student  volunteers  in  America,  the  Society  of  Brethren 
at  Williams  College,  namely,  "To  effect  in  the  persons  of  its  members  a 
mission  or  missions  to  the  heathen."  Nothing  but  the  clear  will  of  G-od 
should  be  allowed  to  keep  permanently  any  volunteer  from  pressing  to 
the  front.  To  reiterate  the  language  of  the  Detroit  Report,  "The  volun- 
teer who  considers  himself  hindered  should  be  very  sure  that  he  has 
been  hindered  by  the  Holy  Spirit,  and  not  by  friends,  or  self,  or  sin, 
or  Satan.  It  is  not  an  easy  gauntlet  that  the  volunteer  must  run  in 
order  to  get  away  from  a  land  where  he  is  needed  into  the  one  where 
he  is  needed  most."  Every  volunteer  who  is  worthy  of  a  place  on  the 
foreign  field  will  have  obstacles  placed  in  liis  path;  and  the  stronger 
he  is  in  Christian  work  the  more  he  will  be  pressed  to  stay  at  home 
to  work.  Obstacles  are  made,  as  Carey  said,  to  be  overcome.  Most 
men  who  have  done  a  great  work  in  the  world  have  had  to  fight  their 
way  through  ranks  of  difficulties.    The  financial  depression  has  been  a 


56  The  Student  Missionary  Appeal 

good  thing  for  the  Volunteer  MoYement  in  that  it  has  tested  the  large- 
ness of  our  faith  and  the  strength  of  onr  purpose.  Unless  a  volunteer 
is  rejected  by  the  Board  for  other  than  financial  reasons,  there  is  peril 
in  letting  himself  heheve  that  if  the  Board  does  not  send  him  his  pur- 
pose is  fulfilled.  This  cannot  be  true,  if  God  called  him.  It  is  incum- 
bent on  him  to  do  everything  within  his  power  to  help  the  Board  re- 
move this  hindrance.  The  Church  needs  men  with  this  kind  of  deter- 
mination; or,  as  Mr.  Brockman  well  says,  ''In  the  beginning  of  the 
Movement  the  Church  needed  men  who  were  willing  to  go;  now  she 
needs  men  unwilling  to  stay." 

5.  The  Volunteer  Movement  has  a  great  work  to  do  in  getting 
Christian  students  who  are  to  remain  at  home  to  recognize  that  they 
are  just  as  responsible  for  the  evangelization  of  the  world  as  are  those 
who  go  to  the  front.  There  is  a  tendency  among  many  Christian  stu- 
dents to  look  upon  the  active  promotion  of  the  missionary  movement  as 
something  quite  outside  the  ordinary  Christian  life.  They  assume 
that  to  help  extend  Christ's  Kingdom  is  purely  an  optional  matter,  and 
not  obligatory.  It  must  be  pressed  upon  them  that  an  active  mission- 
ary spirit  is  inseparable  from  a  real  Christian  life;  and  that  a  man  may 
well  question  whether  he  is  living  the  Christian  life  (i.  e.,  having 
Christ  live  in  him)  if  he  is  indifferent  to  the  needs  of  the  half  of  the 
human  race.  It  is  clearly  his  duty  to  keep  himself  informed  on  mis- 
sions, to  spread  missionary  intelligence,  to  render  financial  assistance, 
to  pray  for  the  extension  of  Christ's  Kingdom,  and  to  enlist  others  in 
the  work  of  the  world's  evangelization.  The  chief  consideration  which 
should  keep  a  man  at  home  to-day  should  be  to  work  for  the  extension 
of  the  Kingdom  of  God  throughout  the  whole  world.  Henry  Venn, 
secretary  of  the  Church  jVIissionary  Society,  was  wont  to  urge  that  a 
strong  base  of  operations  at  home  is  indispensable  for  the  aggressive 
prosecution  of  missions  abroad.  Every  Christian  man  who  is  called  of 
God  to  stay  at  home  should  help  to  develop  on  this  continent  a  base 
adequate  to  the  work  providentially  before  us  in  mission  lands.  Young 
men  should  enter  the  ministry  not  so  much  witli  the  idea  of  cultivating 
a  parish  as  of  world  conquest;  and  should  look  upon  their  parish  not 
alone  as  a  field  but  as  a  force  to  be  wielded  on  behalf  of  the  whole 
world. 

6.  The  opportunities  in  the  realm  of  the  financial  problem  are 
among  the  greatest  which  at  this  time  confront  the  Volunteer  Move- 
ment. Never  have  there  been  such  appeals  from  the  field.  Never 
have  there  been  so  many  worthy  applicants  refused  by  the  Boards. 
Never,  probably,  has  there  been  such  serious  retrenchment  in  mission- 
ary operations.  The  prayer  for  men  has  given  way  to  the  prayer 
for  money.     We  believe  that  the  volunteers  and  their  Christian  fel- 


The  Student  Missionary  Uprising  57 

low-students  constitute  one  of  the  largest  latent  forces  to  be  used  in 
the  solution  of  the  financial  problem.  Why  cannot  students  in 
hundreds  of  colleges  and  seminaries  do  what  has  been  done  by  the 
Methodist  students  in  Canada,  and  by  little  bands  of  students  in  sev- 
eral institutions  in  the  United  States?  The  Board  secretaries  of 
North  America  in  their  conference  last  year  made  this  recommenda- 
tion: "We  suggest  that  wider  use  may  profitably  be  made  of  the  vol- 
unteer bands  by  our  Boards,  as  a  valuable  and  efficient  agency  in 
quickening  the  zeal  of  our  churches  in  this  service,  and  leading  them 
to  recognize  in  the  Movement,  as  they  appear  to  have  failed  to  do  as 
yet,  God's  answer  to  their  own  prayer  for  laborers  for  the  world's 
great  harvest  field,  and  His  challenge  to  their  greatest  faith  and  con- 
secration and  their  enlarged  and  self-sacrificing  liberality."  We 
should  heed  the  caution  of  the  Board  secretaries  also  that  there  ought 
to  be  careful  conference  and  perfect  understanding  between  the 
Boards  and  the  volunteers  in  tliis  work.  The  usual  plan  followed  is 
for  students  to  devote  the  larger  part  of  the  long  vacation  to  a  mis- 
sionary campaign  in  the  churches.  One  denomination  has  appealed 
to  its  colleges  for  a  hundred  students  to  engage  in  the  work  during 
the  coming  summer.  Why  should  not  hundreds  of  students  give 
from  tliirty  to  sixty  days  to  field  work,  and  thousands  of  others  in- 
fluence their  home  churches  and  societies  among  the  young  people? 
We  would  call  special  attention  to  the  field  presented  by  the  nearly 
five  millions  of  members  of  the  Christian  Endeavor  movement,  the 
Epworth  League,  the  Baptist  Young  People's  Union,  and  similar 
movements.  Without  doubt  there  has  been  a  marked  providence  in 
calling  into  existence  at  the  same  time  the  Volunteer  Movement  and 
these  great  organizations  among  the  young.  May  it  not  be  in  order 
that  the  millions  may  send  the  thousands?  If  this  great  army  of 
young  people  can  be  interested  in  missions,  and  led  to  form  the  habit 
of  systematic  and  proportionate  giving,  it  will  afford  an  adequate  out- 
let for  the  Volunteers  of  all  branches  of  the  Church.  Although  re- 
sponsibility rests  on  all  Christian  students  to  assist  in  this  work  of 
arousing  interest  in  the  churches  and  among  the  young  people,  we 
would  especially  appeal  to  volunteers.  The  best  life  of  the  volunteer 
depends  on  active  work  for  missions.  He  has  been  called  of  God 
to  be  a  missionary.  When  and  where  does  his  missionary  career  be- 
gin? Six  years  later  in  India,  or  China,  or  now  in  the  home  land? 
Dr.  George  Smith,  secretary  of  the  missionary  society  of  the  Free 
Church  of  Scotland,  urges  that  "Each  volunteer  should  summon  to 
his  or  her  support  abroad  the  Christians  of  the  congregation,  commu- 
nity or  district  around,  in  a  way  that  will  not  only  not  interfere  with 
the  churches'  or  societies'  central  fund,  but  mmst  in  the  end  stimu- 


58  The  Student  Missionary  Appeal 

late  its  increase."  American  and  Canadian  volunteers  cannot  do 
better  than  to  imitate  Samuel  Mills,  that  first  student  volunteer  of 
this  continent  to  go  to  a  foreign  field,  of  whom  it  is  said:  "When  not 
ready  to  go  to  the  foreign  field  he  could  not  wait  in  idleness.  No 
dreams  of  a  field  more  to  his  liking  kept  him  from  tilling  the  field  at 
his  feet.  He  waited  not  for  an  opportunity  to  turn  up;  he  made  the 
opportunity.  He  made  himself  master  of  facts  and  used  them  as  shot 
and  shell  to  beat  down  the  walls  of  carelessness  and  indifference." 

7.  Let  us  never  lose  sight  of  the  vast  regions  beyond  in  the  realm 
of  the  fulfillment  of  the  watchword  of  the  Movement — the  evangeliza- 
tion of  the  world  in  this  generation.  What  is  the  meaning  of  the  watch- 
word? It  means  to  bring  Christ  within  reach  of  every  person  in  the 
world,  that  he  may  have  the  opportunity  of  intelligently  accepting  Him 
as  a  personal  Savior.  It  does  not  mean  the  conversion  of  the  world, 
because  the  acceptance  of  Christ  rests  with  the  hearer  and  not  with, 
the  speaker.  It  does  not  imply  a  superficial  or  hasty  preacliing  of  the 
gospel,  or  present  any  new  or  peculiar  theory  of  missionary  vfork.  It 
does  not  disparage  any  other  form  of  missionary  work,  for  it  may  be 
questioned  whether  any  other  agency  is  to-day  emphasizing  educa- 
tional missions  more,  or  doing  more  to  promote  medical  missions,  than 
the  Student  Volunteer  Movement.  The  Movement  stands  pre-emi- 
nently for  the  emphasis  of  the  belief  that  by  a  great  enlargement  of 
all  agencies  employed  by  the  missionary  societies,  the  gospel  can  and 
should  be  brought  within  the  reach  of  every  creature  within  this  gen- 
eration. Nor  should  the  watchword  be  interpreted  as  a  sure  word  of 
prophecy.  It  calls  attention  to  what  may  and  ought  to  be  done,  not 
necessarily  to  what  is  actually  going  to  occur.  The  evangelization  of 
the  world  in  this  generation  is  a  necessity,  because  one-half  of  the 
inhabitants  of  the  world  have  never  heard  of  Christ.  If  we  know  that 
He  is  necessary  for  us,  have  we  a  right  to  assume  that  others  do  not 
need  Him?  The  Christians  of  to-day  are  the  only  ones  to  whom  the 
heathen  of  this  generation  can  look  for  the  gospel.  It  is  our  duty  to 
evangelize  the  world,  because  Christ  has  commanded  it.  His  command 
for  us  applies  to  this,  the  one  generation  in  all  eternity  for  wbich  we 
are  responsible.  Without  doubt  it  is  entirely  possible  to  evangelize 
the  world  in  this  generation.  We  need  only  recall  the  achievements  of 
the  Apostolic  Church,  and  then,  in  contrast,  consider  the  extent  and 
resources  of  the  Church  to-day — her  membership,  her  wealth,  her 
organizations,  her  accumulated  experience,  her  access  to  the  world 
field,  the  wonderful  facilities  at  her  disposal,  the  power  of  the  native 
church,  bearing  ever  in  mind  the  fact  that  the  Church  to-day  can  avail 
herself  of  the  same  divine  equipment  which  made  possible  the  mighty 
works  of  the  early  Christians — namely,  the  Word  of  God,  the  moun- 


The  Student  Missionary  Uprising  59 

tain-moving  force  of  prayer  and  the  power  of  the  Holy  Ghost.  It 
should  greatly  encourage  us  in  worldng  for  the  realization  of  our 
watchword  to  know  that  it  has  been  sounded  out  by  the  missionaries 
from  their  largest  conferences  in  India,  China  and  the  Hawaiian 
islands,  and  that  witliin  the  last  year  it  has  called  forth  resolutions  of 
approval  from  the  Lambeth  Conference  of  bishops  and  from  mission- 
ary societies  of  Great  Britain,  as  well  as  from  missionar}'  leaders  in 
America.  The  more  the  watchword  takes  hold  of  the  consciousness 
of  the  Volunteers  the  more  apparent  become  its  advantages.  It  is  a 
great  unif3dng  force  in  a  Movement  which  has  become  world-wide.  It 
gives  to  the  Volunteer  a  mighty  motive  and  a  controlling  purpose.  It 
lends  intensity  to  his  life.  It  calls  out  the  heroic  and  self-sacrificing 
in  his  nature.  It  drives  him  to  God.  It  must  inevitably  stir  the  life 
of  the  Church. 

8.  After  all,  the  great  region  beyond  is  that  ^vithin  our  own  lives. 
The  ultimate  success  of  the  Movement  depends  not  so  much  on  the 
number  of  men  who  go  out  as  upon  the  spiritual  quality  of  those 
who  do  go.  A  spiritual  work  cannot  be  done  by  other  than  spiritual 
men.  To  do  the  work  of  God  we  must  have  the  power  of  God.  The 
energy  of  the  flesh,  or  of  the  trained  intellect,  or  of  moral  earnest- 
ness, must  not  be  allowed  to  take  the  place  of  the  Holy  Spirit.  We 
can  do  man's  work  without  Him,  but  why  be  satisfied  with  having 
man  work  when  we  have  the  mighty  God  working  through  us?  Only 
by  having  the  unoccupied  places  in  our  lives  filled  with  His  Spirit 
can  we  fight  the  battle  against  sin  witliin  us  and  opposition  and 
evil  around  us.  Only  as  we  are  clothed  with  His  power  have  we  the 
right  or  the  preparation  to  preach  Christ  where  He  has  not  been 
named.  "Tarry  ye  in  the  city,  until  ye  be  clothed  with  power  from  on 
high.  *  *  *  Ye  shall  receive  power  when  the  Holy  Ghost  is 
come  upon  you;  and  ye  shall  be  witnesses  unto  me." 

VII.  THE  NEEDS  The  Volunteer  Movement  has  needs  which  must 
or  THE  be  supplied  if  it  is  to  fulfill  its  mission  to  the  world. 
MOVEMENT        i.  It  ueeds  the  continued  helpful  counsel  of  Board 

secretaries  and  missionaries  as  to  how  it  can  most  effectively  promote 

the  missionary  enterprise. 

2.  There  is  need  that  the  Volunteer  bands  in  the  colleges  and 
seminaries  be  more  progressive  and  purposeful.  We  know  of  no  bet- 
ter model  at  the  present  time  than  the  band  at  Northwestern  Uni- 
versity. 

3.  In  each  institution  we  need  the  influential  and  intelligent 
co-operation  of  sympathetic  professors,  in  order  that  conditions  may 
be  made  favorable  for  the  best  development  of  the  missionary  spirit. 


60  The  Student  Missionary  Appeal 

4.  The  Movement  needs  not  less  than  $16,000  a  year  during  the 
next  four  years,  in  order  that  it  may  cultivate  this  field  of  such  mar- 
velous possibilities — the  student  field  of  the  North  American  con- 
tinent. 

5.  Let  it  be  reiterated  that  there  is  need  that  the  Volunteers  and 
the  students  who  axe  not  Volunteers  work  with  one  mind  and  with 
like  determination  and  self-denial  for  the  evangelization  of  the  world 
and  the  establishment  of  Messiah's  reign. 

6.  There  is  need  of  a  recognition  on  the  part  of  the  entire  Church 
of  Christ  of  the  divine  significance  of  this  Movement  and  of  the  call 
of  God  through  it  to  greater  faith  and  more  self-sacrificing  liberality. 

7.  Above  all  needs — yes,  comprising  all  our  needs — is  the  need 
of  prayer.  Everything  vital  tO'  the  Movement  or  essential  to  its 
progress  hinges  on  prayer — separating  of  men  unto  the  work  where- 
unto  God  has  called  them,  thrusting  them  forth  with  that  irresistible 
energy  which  characterizes  God-sent  as  contrasted  with  man-sent 
men,  supplying  adequate  money  given  with  purity  of  motive  and  real 
sacrifice  of  self,  overcoming  of  superhuman  obstacles,  commanding 
the  power  of  the  unseen  world  to  come  upon  the  workmen  in  the  far- 
off  fields,  and  crowning  their  labors  with  large  and  enduring  fruitage. 
Few  Christians  indeed  realize  the  scope  and  meaning  of  the  common 
petition,  "Thy  Ejngdom  come."  And  the  Church  has  not  yet  touched 
the  fringe  of  the  possibilities  of  intercessory  prayer.  Her  largest 
triumphs  will  not  be  witnessed  until  individual  Christians  everywhere 
come  to  recognize  their  priesthood  unto  God,  and  day  by  day  wield  the 
omnipotent  forces  of  the  prayer  kingdom. 

John  R.  Mott, 

J.  Ross  Stevenson, 

Pauline  Root, 

Executive  Committee 


DEVELOPMENTS  OF  THE  STUDENT  MISSIONARY  UPRISING 
IN   GREAT    BRITAIN 

Mr.  Douglas  M.  Thornton 

Fellow-Student  Volunteers  of  North  America:  I  bear  you  greet- 
ings from  one  thousand  brothers  and  sisters  in  the  British  Isles,  greet- 
ings from  the  heart,  greetings  from  those  who  are  learning  to  appre- 
ciate and  to  pray  for  you  all,  more  and  more  as  years  go  on,  due 
doubtless  to  this  great  federation  and  union  among  us.  I  want  here 
to-day  to  offer  up  praise  to  God  for  this  deepening  bond  between 
Great  Britain  and  America,  and  to  tell  you  of  the  progress  of  our 


The  Student  Missionary  Uprising  61 

work  since  you  so  warmly  welcomed  Donald  Fraser  as  our  delegate 
to  the  Detroit  Convention  four  years  ago. 

First  of  all,  our  numbers  have  more  than  doubled  since  then, 
and  we  now  tell  of  1,460  Student  Volunteers  as  having  signed  the 
declaration  in  our  little  islands.  Of  these,  410  are  known  to  have 
sailed  and  fifty  more  are  just  about  to  go.  I  want  to  tell  you  also 
how  the  numbers  are  distributed.  Acting  on  Mr.  Mott's  advice  I  have 
tried  to  discover  how  far  the  great  universities,  and — may  I  say  this 
in  the  presence  of  this  audience? — universities  of  religious  foundation 
to  which  you  all  owe  something,  have  taken  the  leading  part  in  this 
work.  I  have  made  careful  investigation  and  have  discovered  that 
Cambridge,  Edinburgh,  Oxford  and  Dublin  alone  have  supplied  over 
five  hundred  men  and  women  student  volunteers  during  the  six 
years  of  the  organized  existence  of  our  Movement.  They  are  dis- 
tributed as  follows:  Edinburgh  has  178;  Cambridge  runs  a  neck  and 
neck  race  with  ITl;  Dublin  has  84,  and  Oxford  73.  But  I  must  say 
a  word  for  Oxford  here — it  is  pulling  up  Yevy  quick.  If  we  look  more 
closely  into  the  sort  of  student  volunteers  that  we  have  there  is  one 
very  significant  fact  to  relate — that  is,  that  there  has  been  a  wonder- 
ful uprising  among  our  medical  students.  I  notice  in  your  report  that 
has  been  presented  that  you  hope  in  the  future  to  cultivate  more  fully 
the  medical  schools  and  colleges.  May  I  tell  you  then  that  God  has 
blessed  our  efforts  amongst  the  medical  schools  of  the  scientific  world 
of  Great  Britain,  and  whereas  two  years  ago,  before  our  great  Liver- 
pool Convention,  there  were  at  least  twice  as  many  theological  student 
volunteers  as  medical  student  volunteers,  now  it  is  just  the  other  way, 
and  there  are  more  student  volunteers  amongst  medical  students  in  col- 
lege than  amongst  theological  students?  And  if  we  remember  how 
powerful  the  medical  man  can  be  in  the  foreign  field  to  open  up  the 
doors  that  are  closed — and  there  still  are  a  few  closed  doors  in  the 
world — can  we  not  give  thanks  to  Almighty  God?  But  it  is  still  more 
significant  when  we  remember  that  in  Great  Britain  and  Ireland  there 
are  in  college  almost  as  many  medical  students  preparing  to  be  mis- 
sionaries as  there  are  on  the  field  medical  missionaries  holding  full 
diplomas  for  service.  I  think,  then,  we  can  calculate  that  there  will 
be  an  enormous  advance  in  the  coming  few  years  in  the  strengthening 
of  our  mission  work  abroad. 

But,  secondly,  we  have  not  only  sought  to  obtain  student  volun- 
teers; like  you,  we  now  have  our  educational  department,  which  we 
started  a  year  and  a  half  ago,  and  we  can  tell  already  of  nearly  1,000 
students  who  are  taking  up  the  study  of  missions  in  earnest.  Cam- 
bridge has  for  many  years  been  blessed  with  a  missionary  interest. 
The  visit  of  David  Livingstone  to  Cambridge,  exactly  forty  years  ago, 


62  The  Student  Missionary  Appeal 

after  his  return  from  his  first  journey  across  the  dark  continent,  pro- 
duced a  marvelous  effect,  and  now  missionaries  speak  to  us  every 
week.  Further,  for  nine  years  we  have  had  there  missionary  study 
classes  and  there  are  now  nearly  130  students  in  Cambridge  studying 
missions  in  twelve  different  classes.  But  there  was  never  any  pro- 
gressive study  of  missions  until  1896.  Here  I  would  cordially  thank, 
in  the  name  of  our  Union,  the  American  leaders,  past  and  present,  of 
the  Student  Volunteer  Movement,  for  the  hope  they  have  inspired 
in  us  and  the  lead  they  gave  us  in  demonstrating  that  this  study  of 
missions  might  he  made  a  success,  even  amongst  the  many  other  clainns 
of  university  and  college  life.  And  I  want  pai-ticularly  to  thank 
your  educational  secretary,  who  supplied  to  us  our  first  missionary 
text-book,  "The  Cross  in  the  Land  of  the  Trident,"  the  text-book 
upon  India.  It  formed  the  basis  of  our  work  at  the  start,  and  had  a 
great  deal  to  do  with  the  success  of  our  work.  This  year,  like  you, 
we  have  been  studying  Africa,  and  now  we  have  another  generous 
offer  from  your  Movement  to  use  your  future  text-book  upon  China 
next  fall. 

But  I  come  to  the  third  point,  and  the  point  I  wish  chiefly  to 
emphasize  here  this  morning,  the  point  where  perhaps,  if  anywhere, 
we  have  taken  a  forward  step  in  advance  of  North  America — we  do 
not  often  do  it,  but  in  this  I  believe  we  have  taken  the  lead.  At  the 
Liverpool  Conference,  the  first  great  student  gathering  that  had  ever 
been  held  within  Europe  in  Christian  liistory,  there  were  present,  as 
many  of  you  know,  over  700  students  from  twenty-three  different 
nationalities.  It  led  to  the  extension  of  the  Volunteer  Movement  into 
many  countries  on  the  Continent  of  Europe.  At  that  Convention  we 
formally  adopted  your  watchword  for  the  first  time.  With  proverbial 
British  caution  we  had  been  praying  and  deliberating  as  to  whether 
we  would  do  it  for  fully  three  years.  We  had  considered  the  likely 
result  of  the  action  from  every  point  of  view,  and  even  then  one  of 
our  number  kept  us  waiting  the  last  night  a  long  time  before  we  were 
unanimous.  But  the  Spirit  of  God  was  with  us,  and  we  did  adopt  the 
watchword,  realizing  what  it  would  mean  afterwards,  perhaps,  more 
fully  than  we  could  otherwise  have  done. 

What  has  been  the  sequel  of  that  step?  We  realized  that  it  was 
not  enough  for  us  as  students  to  adopt  the  watchword;  that  it  could 
never  be  carried  out  unless  the  Church  as  a  whole  took  it  up  as  well — 
that  is,  unless  the  missionary  board  secretaries  took  it  up  as  well; 
unless  the  leaders  of  the  Church  would  preach  upon  it,  would  deliver 
addresses  upon  it,  would  impress  it  upon  their  audiences;  unless  the 
Church  of  Christ  in  Britain  as  a  whole  would  take  it  up;  still  further, 
unless  the  Church  of  North  America  and  of  Europe  and  of  every  mis- 


The  Student  Missionary  Uprising  63 

sion  land  would  take  it  up  also.  So  we  consulted  with  various  mis- 
sionary leaders  in  the  country  and  asked  their  advice  as  to  how  best 
the  watchword  could  be  presented  and  brought  to  bear  upon  the 
whole  Christian  Church.  Several  suggestions  were  made,  but  none  of 
them  to  our  mind  proved  adequate  to  realize  our  ideals,  and  so  we 
waited  further  and  prayed  for  guidance.  After  about  three  months 
the  first  indication  of  guidance  came  in  an  invitation  to  the  annual 
Congress  of  the  Church  of  England  at  Shrewsbury  that  year.  We 
were  asked  to  present  the  aims  and  objects  of  the  Student  Volunteer 
Missionary  Union.  That  was  responded  to,  and  was  followed  up  by 
a  request  to  several  hundred  ministers  to  preach  missionary  sermons 
upon  the  watchword  upon  Advent  Sunday,  1896.  But  still  that  was 
not  enough;  we  felt  there  must  be  some  formal  presentation  of  the 
watchword  to  the  general  assemblies  of  the  Church  of  Christ  in 
Britain.  How  was  this  to  be  done?  We  met  at  the  close  of  1896, 
about  Christmas  time,  and  after  long  hours  of  prayer  and  consulta- 
tion it  was  decided  to  issue  a  memorial  entitled,  "The  Memorial  of 
the  Student  Volunteer  Missionary  Union  to  the  Church  of  Christ  in 
Britain."  I  would  like  to  read  you  just  the  closing  words  of  appeal 
in  this  Memorial: 

APPEAL  TO  THE  LEADEES  AND  MEMBERS  OP  THE 
CHUECH:  "We  venture  to  ask  you,  who  are  called  to  the  holy 
office  of  guiding  the  counsels  and  action  of  the  Church,  to  recognize 
our  watchword  as  expressive  of  the  present  duty  of  the  Church  and 
to  accept  it  as  your  missionary  policy.  We  beseech  you  to  enlarge 
your  borders  and  to  direct  your  plans  with  a  view  to  carrying  the 
gospel  to  all  men  speedily.  In  the  name  of  one  thousand  volunteers 
we  entreat  you  to  use  your  influence  by  voice  and  pen  to  rouse  the 
Church  to  a  realization  of  the  present  crisis,  to  claim  her  sons  and 
daughters  and  her  wealth,  to  bring  them  forth,  and  thus  redeem  the 
shame  of  centuries. 

"Fellow-Christians,  we  ask  you  to  take  the  opportunity  God 
allots  you  in  the  evangelization  of  the  world  in  this  generation,  for 
the  work  cannot  be  done  unless  each  fills  his  place  in  the  universal 
plan.  We  beseech  you  to  yield  yourselves,  your  children  and  your 
substance  to  Him  who  bought  you  with  His  precious  blood,  and 
then  to  go  forth  or  stay,  as  His  Spirit  may  direct.  We  entreat  you 
to  give  yourselves  continually  to  prayer,  that  the  Lord  of  the  harvest 
may  thrust  forth  a  multitude  of  laborers  into  His  harvest  field. 

"This,  our  appeal,  we  lay  before  you  respectfully  and  hopefully, 
under  the  solemn  constraint  of  a  deep  conviction  of  the  present  duty 
of  the  Church  to  accomplish  the  great  commission  of  our  Lord.  God 
grant  that  the  whole  Church  may  hear  the  voice  of  Him  who  has 


64:  The  Student  Missionary  Appeal 

waited  all  these  years  for  the  preaching  of  His  gospel  to  a  lost  world 
and  yield  complete  and  glad  obedience  ere  this  generation  shall  have 
passed  away." 

Now,  it  is  exactly  a  year  since  that  Memorial  was  issued.  But 
that  has  been  time  enough  to  prove  that  the  Memorial  is  Ukely  to 
have  far-reacliing  influences  in  the  Church.  It  has  been  laid  before 
leading  assemblies  and  conferences  and  before  representative  mis- 
sionary societies  and  missionary-society  committees  and  other  leading 
gatherings  during  the  past  year^  with  the  result  that  many  notices 
have  been  taken  of  it. 

The  Archbishop  of  Canterbury  has  brought  the  Memorial  before 
the  Pan-Anglican  Conference  at  Lambeth.  Letters  of  sympathy 
have  been  received  from  a  number  of  the  bishops  attending  the  Con- 
ference, and  the  missionary  committee  of  the  Conference  passed  a  most 
important  resolution  about  the  Union,  M'hich  I  take  the  liberty  to 
read.  This  was  signed  by  fifty-six  bishops  of  the  Anglican  com- 
munion: 

"Your  committee  observe  with  gratitude  to  God  that  a 
very  large  number  of  students  in  universities  and  colleges  through- , 
out  the  world  have  realized  so  keenly  the  call  to  missionary  work  that 
they  have  enrolled  themselves  in  a  Student  Volunteer  Missionary 
Union,  and  have  taken  as  their  watchword  'The  Evangelization  of  the 
World  in  This  Generation.'  A  large  number  of  these  students  are 
members  of  the  Anglican  Communion,  and  it  seems  the  plain  duty 
of  that  Communion  to  provide  channels  through  which  such  newly 
awakened  zeal  may  find  outlets  in  earnest,  sound,  wise  work.  The 
time  seems  ripe  for  a  forward  movement  in  the  missionary  campaign, 
and  your  Committee  trusts  that  one  result  of  this  Conference  will  be 
to  give  missionary  work  a  far  greater  prominence  than  it  has  yet 
assumed  in  the  minds  of  many  Churchmen." 

The  following  committees  have  passed  resolutions  of  sympathy: 
The  Baptist  Missionary  Society,  Church  Missionary  Society,  Friends' 
Foreign  Missionary  Association,  Irish  Presbyterian  Missionary  Society, 
South  American  Missionaiy  Society,  Society  for  the  Propagation  of 
the  Gospel,  Wesleyan  Missionary  Society,  British  and  Foreign  Bible 
Societ}^  and  others.  Eepresentatives  of  the  Union  were  granted  an 
opportunity  to  speak  at  the  Assemblies  of  the  Established  and  United 
Presbyterian  Churches  of  Scotland,  at  the  Missionary  breakfast  of  the 
Free  Church  of  Scotland,  at  the  yearly  meeting  of  Friends  and  at 
other  gatherings.  Opportimities  have  been  given  for  deputations  to 
the  annual  meeting  of  the  Wesleyan  Conference  last  summer,  the 
annual  session  of  the  Congregational  Union  last  fall  and  the  annual 
gathering  of  the  Federation  of  Evangelical  Free  Churches  this  spring. 


The   Student   Missionary  Uprising  65 

Almost  all  missionary  papers,  and  many  others,  have  published  a  full 
text  of  the  Memorial,  so  that  its  message  has  been  carried  throughout 
the  land. 

Let  me  read  you  also  the  resolution  of  the  Congregational  Union 
last  autumn,  an  extract  from  the  Proceedings  of  the  Conference: 

"That  this  Assembly  desires  to  record  its  deep  interest  in  the 
Student  Volunteer  Missionary  Union,  and  to  express  the  practical 
hope  that  Congregationalists  may  have  their  full  share  in  this  gi-eat 
and  significant  purpose  of  young  men  and  young  women  to  win  the 
world  for  Christ." 

And  were  there  time  I  might  read  to  you  other  resolutions — 
e.  g.,  the  Wesleyan  Methodist  Missionary  Society  speaks  of  the 
Memorial  as  "a  burning  message  of  duty  and  privilege." 

But,  brothers  and  sisters,  we  appeal  to  you  in  a  few  closing  words 
as  to  the  part  you  can  take  in  carrying  out  the  spirit  of  this  Memorial 
here  in  North  America.  You  have  led  the  way,  as  I  have  already 
said,  by  giving  us  our  declaration,  our  organization,  our  methods  of 
work  and  our  watchword.  You  have  never  stinted  to  send  us  dele- 
gates to  inspire  and  address  us.  There  are  four  on  this  platform  here 
whom  you  have  sent  from  time  to  time,  besides  others  who  are  in 
India,  and  we  are  grateful  for  them.  But  now  we  turn  to  you;  we 
want  you  to  remember  that  we  only  represent  a  student  population 
of  about  50,000;  that  yours  is  many  times  as  large  as  ours.  We  at 
the  most  have  only  islands  for  a  home — you  have  a  continent.  And 
surely,  therefore,  if  we  took  this  step — and  we  have  been  blessed  by 
God  in  taking  it — you  can  do  the  same;  you  can  do  more  than  this, 
for  your  influence  can  be  greater.  I  ask  you,  then,  whether  you  will 
not  join  hands  once  more  with  us  across  the  sea,  to  make  a  united 
challenge  to  the  Anglo-Saxon  Church,  scattered  throughout  the  world, 
that  it  may  lead  the  way  amongst  the  other  nations  of  the  world  in 
West  and  East  to  crown  Jesus  King  and  to  complete  and  accomplish 
this  glorious  watchword  which  has  become  our  own  and  now  dom- 
inates our  lives! 


Xlbe  preparation  ant>  (S^ualifications  ot  tbe  l^olunteer 

•ffntellectual  anD  ipractical  ipreparatlon 
Essential  Spiritual  (Qualifications 


THE    INTELLECTUAL   AND   PRACTICAL  PREPARATION   OF 
THE  VOLUNTEER 

President  J.  C.  R.  Ewing,  D.  D. 

The  work  of  winning  the  world  for  Christ  is  a  veritable  warfare 
with  principalities  and  powers.  The  evangelizing  of  the  nations  is  no 
light  and  insignificant  task.  For  its  accomplishment  the  best  gifts 
of  the  Church  are  demanded.  For  the  successful  missionary  certain 
definite  qualifications  are  essential. 

He  must  be  one  who  can  say,  not  only  at  the  outset,  but  always, 
every  day  throughout  the  years:  "The  love  of  Christ  constraineth 
me."  He  is  giving  his  life  to  a  work  which  has  in  it  vastly  more  of 
monotony  than  of  romance.  To  live  amidst  conditions  that  have  a 
tendency  to  depress  rather  than  to  stimulate  is  the  lot  which  he  has 
deliberately  chosen.  If,  then,  the  love  of  Christ  constrain  him  not, 
nothing  else  in  the  world  can  do  so. 

But,  aside  from  this  spiritual  equipment,  the  call  of  the  Spirit 
to  the  work,  and  the  indwelling  of  the  Spirit  in  the  worker's  heart, 
without  which  the  missionary  will  be  a  disappointment  to  himself 
and  a  disappointment  to  those  who  send  him  forth,  is  there  not  some- 
thing else  upon  which  emphasis  ought  to  be  laid?  Is  mere  personal 
devotion  to  the  Lord  Jesus  always  sufficient  to  guarantee  efficiency 
in  the  missionary?  The  obvious  reply  to  this  question  is  precisely 
that  which  would  be  given  were  it  to  be  asked  concerning  the  worlc 
of  Christian  leadership  in  our  own  nominally  Christian  country. 

The  thorough  presentation  of  God's  word  to  the  non-Christian 
world — this  is  what  the  Church  has  undertaken  to  do.  Side  by  side 
with  our  dependence  upon  the  Holy  Spirit  to  enlighten  the  dark 
mind  is  the  human  side.  It  is  ours  to  strive  to  show  the  reasonable- 
ness of  the  faith  which  we  profess  and  preach.  To  accomplish  this 
the  brightest  and  best  intellectual  gifts  to  be  found  in  the  Church 
are  needed,  and  anything  less  than  that  we  surely  will  not  dare  think 
it  meet  to  give. 

The  missionary  goes  to  stand  face  to  face  with  hoary  systems  of 
faith,  some  of  which  have  not  a  little  to  say  for  themselves.  The 
disciples  of  Confucius  and  Buddha  and  Mohammed  and  Laotze  and 
Dayanand  Sarasawati  are  by  no  means  ready  to  accept  our  statements 
as  to  the  superiority  of  Christianity  merely  because  we  utter  them. 
The  preacher  not  seldom  finds  himself  confronted  by  representatives 


70  The  Student  Missionary  Appeal 

of  these  faiths  whose  familiarity  with  the  doctrines  of  the  Christian 
Scriptures  startles  liim.  There  are  those  amongst  them,  too,  who  have 
become  familiar  with  most  of  what  has  been  urged  against  the  teach- 
ings of  the  Bible  b}^  sceptics  of  this  and  earlier  ages.  It  is  amazing 
how  quickly  anything  which  may  seem  to  militate  against  the  authen- 
ticity or  genuineness  of  any  portion  of  God's  Word  finds  its  way  to 
non-Christian  lands  and  gains  utterance  from  the  lips  of  those  who 
would  oppose  the  message  of  the  preacher  in  school  or  college  or 
market-place.  The  marvelous  spread  of  the  knowledge  of  our  Eng- 
lish tongue  has  made  it  easy  for  any  one  who  fancies  that  he  has  any- 
thing new  to  say  against  Christianity  to  say  it  in  quarters  where  it  will 
meet  the  missionary.  Western  agnosticism  and  all  forms  of  sceptical 
speculation  have  encouraged  in  some  quarters  a  revolt  against  the 
propagation  of  the  gospel.  The  Bradlaughs  and  Ingersolls,  the  Bla- 
vatskys  and  Olcotts  and  Besants,  together  with  the  Humes  and 
Voltaires  and  Paines  of  the  past,  are  striving  with  an  activity  scarcely 
less  than  that  of  the  Christian  missionary  to  influence  great  sections 
of  the  non-Christian  world. 

As  illustrating  the  desirability  of  the  best  possible  intellectual 
and  educational  equipment  on  the  part  of  those  who  contemplate 
entering  upon  the  work  of  a  missionary,  I  would  suggest: 

1.  Ability  to  master  a  strange  and  difficult  language  is  of  the  ut- 
most importance.  While  it  may  be  admitted  that  a  very  imperfect  ac- 
quaintance mth  the  language  of  the  people  to  whom  you  go,  familiarity 
with  a  few  words,  supplemented  by  vigorous  gesticulation,  may  enable 
one  to  convey  sometliing  of  his  thought  to  the  patient  and  polite 
oriental  who  is  all  the  while  manfully  resisting  the  temptation  to 
burst  forth  into  laughter,  nevertheless  the  fact  remains,  and  can 
scarcely  be  too  strongly  emphasized,  that  the  preacher  or  teacher  of 
Christian  doctrine  falls  far  short  of  the  highest  efficiency  who  is  unable 
to  meet,  on  the  common  ground  of  familiarity  with  the  speech  of  the 
country,  those  for  whom  he  beheves  liimself  to  have  God's  message. 
As  a  rule,  those  who  are  conscious  of  marked  inaptitude  in  the  direc- 
tion of  linguistic  study  would  do  well  earnestly  to  question  whether, 
after  all,  they  are  not  called  to  put  forth  their  energies  in  the  service 
of  Christ  on  this  side  of  the  ocean. 

A  well-known  missionary,  when  asked  how  long  a  time  was  re- 
quired to  gain  the  mastery  of  the  language  of  the  country  in  which 
he  labored,  replied:  "Oh,  about  thirty  or  forty  years."  It  is  a  life- 
time's work.  No  person  with  less  than  five  years  of  hard  study  can 
speak  to  the  peoples  of  oriental  lands  as  he  should.  True,  he  may 
begin  to  speak  in  the  language  after  a  few  months,  but  he  is  almost 
certain  to  share  the  experience — not  once,  but  many  times — of  the 


The  Preparation  and  Qualifications  of  the  Volunteer     71 

Indian  missionary  who,  after  having  discoursed  for  a  quarter  of  an 
hour  to  a  street  audience,  using  what  he  imagined  was  intelligible 
Hindustani,  was  startled  and  discomfited  by  his  leading  hearer's 
respectful  request  that  he  speak  Hindustani,  as  they  were  not  familiar 
with  English! 

Imagine  a  foreigner  taking  his  stand  in  the  market-place  of  one 
of  our  great  American  cities  to  preach  to  a  waiting  crowd  the  doctrines 
of  a  strange  religion.  He  hesitates,  stammers,  violates  every  rule  of 
English  grammar  and  idiom,  and  brings  good  old  words  into  new  and 
strange  and  ludicrous  positions.  Think  of  the  efEect  upon  his  audi- 
ence, and  of  the  inevitable  and  pitiable  failure  to  secure  for  his 
message  the  candid  consideration  of  even  the  most  thoughtful  and 
earnest  of  the  people.  Something  quite  as  ludicrous  and  sad  as  this 
characterizes  every  attempt  of  the  missionary  who  fails  to  use,  and 
to  use  well,  the  speech  of  the  people  amongst  whom  he  labors. 

2.  Again,  a  good  degree  of  familiarity  with  the  faiths  which  it 
is  our  aim  in  Christ's  name  to  undermine  and  to  overthrow  is  essen- 
tial. The  mere  mastery  of  a  language  will  not  suffice.  The  spirit  or 
genius  of  the  people  must  be  understood.  Their  institutions,  phi- 
losophy, literature  and  faith  we  dare  not  ignore.  These  must  be 
studied.  There  can  be  no  effective  and  true  preaching  of  the  gospel 
without  such  study.  To  pass  rapidly  from  village  to  village  with  the 
announcement  of  certain  great  and  precious  truths,  but  which  the 
inhabitants  fail  to  understand  because  the  preacher  is  unable  to  ap- 
preciate their  attitude  of  mind  and  spirit — this,  I  protest,  is  not 
preacliing  the  gospel  effectively  or  in  such  way  as  to  discharge  our 
responsibility.  We  must  know  the  main  currents  of  thought  in  order 
that  we  may  bring  the  truths  of  the  Bible  to  bear  upon  them.  Panthe- 
ism, polytheism,  atheism,  idealism,  fetichism,  materialism,  in  their 
baldest  and  in  their  subtlest  forms,  have  to  be  met.  Eepresentatives  of 
one,  or  it  may  be  of  all  of  them,  are  before  the  preacher  as  he  stands 
to  deliver  the  formal  discourse  or  sits  amid  the  little  group  to  talk 
to  them  of  Christ.  Power  to  understand  and  appreciate  in  very  con- 
siderable measure  the  workings  of  those  minds,  imbued  as  they  are 
with  ideas  which  are  the  product  of  the  thinking  of  many  generations 
of  tliinldng  people,  is  an  indispensable  condition  of  real  efficiency. 
A  Hindu  was  heard  to  express  liimself  thus:  "It  is  an  insult  to  our 
intelligence  that  a  man  should  preach  to  us  and  expect  us  to  accept 
his  religion  when  he  himself  is  unable  to  give  any  real  reason  for 
supposing  our  religion  to  be  inferior  to  his  own;  since  he  knows  of 
our  religion  nothing  at  all!" 

3.  Furthermore,  ability  to  reason  intelligently  with  objectors  who 
are  often  honestly  troubled  over  some  of  the  great  mysteries  of  our 


72  The  Student  Missionary  Appeal 

blessed  faitli  is  another  important  qualification.  Questions  of  the  most 
tremendous  import  are  often  fairly  hurled,  one  after  another,  upon  the 
missionary.  "Who  died  upon  the  cross?  Was  it  God  or  was  it  man? 
If  He  was  God,  why  did  He  cry  out  and  say:  'My  God!  Why  hast  Thou 
forsaken  me'?  If  He  was  man,  how  can  we  suppose  that  a  man's  death 
could  atone  for  the  sin  of  a  whole  world  full  of  men?"  "Explain  to 
me,  please,  the  doctrine  of  the  Trinity."  "You  say  that  the  doctrine 
of  the  transmigration  of  souls  is  not  true;  will  you  give  me  any  argu- 
ment outside  the  Christian  Scriptures  to  prove  your  position  on  the 
subject."  "Some  of  the  gi-eatest  of  the  Christians  say  that  a  part  of 
the  Bible  is  not  God's  Word;  which  part  is  that,  and  how  do  you  know 
that  the  rest  is  inspired?"  "Will  you  give  me  any  reason  for  be- 
lieving that  there  is  a  state  of  conscious  existence  after  death?  Of 
course  I  want  a  reason  outside  the  Bible,  for  that  book  is  not  with  me 
an  authority."  These  questions  are  but  typical  of  a  whole  host  of  the 
keenest  inquiries  which  meet  the  missionary  at  every  turn.  No 
sophistry  will  be  accepted,  were  the  preacher  so  foolish  and  wicked 
as  to  descend  to  that.  In  some  countries  of  the  world,  at  least,  he 
is  in  perpetual  contact  with  a  people  who  can  detect  a  flaw  in  an  argu- 
ment as  readily  and  who  appreciate  candor  in  discussion  as  highly 
as  we  ourselves  do.  Objections  to  the  faith  for  which  he  stands,  of 
every  conceivable  type,  are  placed  before  him,  and  an  answer  expected; 
and  if  he  fail  to  give  reasonable  answers  to  reasonable  questions,  it 
would  seem  as  though  it  would  have  been  the  part  of  wisdom  not 
to  have  assumed  the  part  of  a  teacher,  when  his  failure  must  result 
in  almost  incalculable  injury  to  the  cause  which  he  represents. 

4.  Eegarding  the  great  fundamental  truths  of  Christianity  the 
young  missionary  should  have  definite,  settled  views.  We  cannot 
afford  to  export  doubt  to  foreign  countries.  Those  lands  have  enough 
and  more  than  enough  religious  speculation  of  their  own.  Faith  and 
a  system  of  vital  truth  as  opposed  to  doubt  and  profitless  speculation 
must  be  the  substance  of  our  message.  In  a  very  real  sense  must  the 
messenger  speak  that  which  he  knows  and  testify  of  those  things  which 
he  has  seen.  If  it  be  otherwise,  how  pitiable  his  blind  attempt  to  lead 
the  blind! 

In  view  of  what  has  been  said  it  'is  obvious  that  missionaries 
should  be  thoroughly  educated  men  and  women.  The  best  natural 
gifts  disciplined  and  developed  by  the  training  of  years  are  in 
demand.  Let  there  be  no  short-cuts  into  the  mission  field.  Seven 
years  of  literary  and  theological  training  may  seem  long  to  some  of 
you  whose  hearts  are  throbbing  with  enthusiasm  for  Christ,  and  who 
contemplate  with  horror  the  rapid  rate  at  which  the  unevangelized 
millions  are  passing  into  eternity  without  having  heard  a  word  of  the 


The  Preparation  and  Qualifications  op  the  Volunteer     73 

world's  Savior.  To  you  I  would  say:  Wait!  Here  God  is  fashioning 
you  into  workmen  who  need  not  to  be  ashamed.  Toil  on  at  that 
Greek  and  German  and  Hebrew  and  Latin.  Master  as  best  you  can 
the  philosophies  and  histories  and  sciences  of  the  schools,  studying 
all  the  while  to  know  more  and  more  of  the  mind  of  the  Master. 
Every  fact  learned  now  Avill  count  for  something  by  and  by,  and  you 
will  exceedingly  rejoice  over  this  equipment  when  in  the  future  you 
discover  how  very  inadequate,  after  all,  that  which  you  gain  through 
your  years  of  patient  preparation  is  to  enable  you  to  accomplish  what 
your  heart  prompts  you  to  attempt  for  Him  whose  service  is  your  joy. 
What  may  be  termed  the  practical  preparation  of  the  missionary 
is  perhaps  of  but  little  less  importance  than  that  which  consists  in  an 
adequate  intellectual  equipment.  You  are  proposing  to  engage  in 
spiritual  work  abroad.  Have  you  ever  tested  your  powers  at  home? 
Much  of  your  hfe  is  to  be  spent  in  personal  dealing  with  individuals; 
in  striving  to  guide  men  to  a  point  where  they  will  recognize  their 
need  of  a  Savior,  and  in  pointing  them  to  Christ  as  the  Great 
Physician.  I  venture  to  believe  that  skill  in  thus  dealing  with  men 
is  rarely,  if  ever,  born  with  us;  neither  does  it  necessarily  accompany 
the  highest  intellectual  attainment.  On  the  contrary,  it  is  a  thing 
distinct,  an  attainment  of  itself.  Experience  in  practical  Christian 
work,  in  the  teaching  of  God's  W^ord  in  the  Sunday  school  or  the 
Bible  class,  personal  contact  in  the  Y.  M.  C.  A.  and  Y.  W.  C.  A.  with 
those  who  need  help  and  guidance;  here  is  a  training  school  for  the 
missionary,  second  in  importance  and  fruitfulness  to  no  other.  We 
would  all  unite,  doubtless,  to  deplore  the  going  forth  as  a  foreign 
missionary  of  one  who  himself  has  had  no  definite  experience  of  the 
power  of  Christ  to  transform  a  human  life.  Such  an  experience  we 
feel  to  be  an  essential  qualification.  But  of  the  utmost  importance, 
second  only  to  our  own  personal  experience,  is  the  ability  to  guide 
others  over  the  path  which  we  ourselves  have  trod.  The  great  work  of 
life  is  to  be  that  of  winning  souls  for  Christ.  The  ability  to  do  this 
should  be  fully  tested  as  an  essential  preliminary  to  the  going  forth  of 
the  missionary.  Those  who  do  not  succeed  in  showing  some  aptitude 
for  this  in  their  own  country  give  little  promise  of  better  success 
in  a  strange  land.  Tact  in  dealing  with  men  is  a  quality  the  value 
(Of  which  in  every  place  is  obvious.  In  treating  with  peoples  of 
national  or  racial  tastes,  habits  and  afiinities  other  than  our  own, 
practical  common  sense  is  mightily  effective.  In  your  own  land  your 
countrymen  may  overlook  and  forgive  the  most  pronounced 
idiosyncrasy  or  failure  to  adapt  oneself  to  special  conditions.  In 
the  foreign  land  such  lack  of  adaptability  to  circumstances  often 
stands  as  a  barrier  between  the  Christian  and  those  whom  he  longs 


74  The  Student  Missionary  Appeal 

to  influence.  In  dealing  with  the  great  problems  of  morals  and 
religion  he  will,  of  course,  persistently  follow  the  same  great  lines 
which  are  marked  out  for  him  as  well  as  for  the  pastor  or  other 
Christian  worker  in  America,  but  in  numberless  details  of  his  work, 
of  his  dealing  with  people,  he  will  if  he  be  wise  adapt  his  plans  and 
methods  to  the  conditions  of  the  people  whom  he  seeks  to  guide. 
If  he  fails  to  do  this  much  that  he  might  do  will  remain  undone, 
while  his  nervous  system  is  being  rapidly  enfeebled  by  useless  fric- 
tion. It  is  not  always  best  to  insist  upon  doing  everything  in  the 
English  or  the  American  way.  The  missionary  who  has  learned  the 
art  of  making  friends  possesses  a  powerful  adjunct  to  his  efficiency. 
This  faculty  is  of  immense  importance  here.  It  would  seem  to  be 
even  more  essential  abroad.  To  repel  men  is  a  fatal  beginning  to 
our  task  of  influencing  them.  I  could  name  to  you  to-day  those 
who  have  gone  to  live  and  labor  amongst  men  of  tastes,  race  and 
customs  wholly  diverse  from  their  own,  and  who  have  won  for  them- 
selves not  only  the  highest  esteem,  but  the  genuine  affection  as  well 
of  that  strange  people.     Such  men  are  mighty. 

The  work  of  organization  is  a  prominent  element  in  the  life  of 
the  missionary.  Non-Christian  countries  are  not,  I  believe,  to  be 
evangelized  by  foreigners.  Chinese,  Indian,  African  and  Arabian 
Christian  heralds  are  the  only  messengers  of  Christ  who  can  ever 
adequately  convey  the  tidings  of  salvation  to  the  hundreds  of  millions 
of  the  countries  which  they  represent.  The  foreign  preacher  reaches 
the  few,  he  gathers  about  him  the  little  company;  to  instruct  and  to 
guide  these  so  that  they  in  turn  may  influence  the  masses  of  their 
countrymen,  this  is  to  be  your  task.  Questions  the  most  delicate  and 
perplexing  connected  with  the  organization  of  churches,  the  pecuniary 
allowances  of  helpers,  the  discipline  of  offenders  against  those  rules 
which  are  necessary  to  the  effective  working  of  the  organization,  are 
perpetually  pressing  for  solution.  And,  as  we  contemplate  the 
calamitous  consequences  which  must  follow  the  course  of  the  mis- 
sionary whose  judgment  is  of  the  haphazard  sort  or  the  one  who 
measures  men  and  things  by  unreasonable  standards,  can  we  hesitate 
to  believe  that  the  practical  man  and  woman  are  the  ones  (all  else 
being  equal)  to  whom  the  call  to  go  far  hence  among  the  Gentiles 
comes  most  loudly! 

The  Church  has  arrived  at  a  crisis  in  the  progress  of  her  work 
among  the  nations.  A  new  condition  is  before  her.  She  prayed 
throughout  long  years  for  open  doors  and  for  increase  in  the  number 
of  those  who  would  enter  those  which  were  open.  This  missionary 
century  is  nearly  gone,  and  paths  long  shut  against  all  entrance  have 
been  freed  from  every  obstacle.    Great  numbers  stand,  as  we  all  know. 


The  Preparation  and  Qualifications  of  the  Volunteer     75 

only  waiting  to  be  sent.  The  fields  are  white,  the  harvest  is  waiting, 
the  reapers  in  such  numbers  are  ready.  I  have  the  confidence  that 
Church  is  not  on  time.  But  in  this  we  do  exceedingly  rejoice  that 
the  reapers  in  such  numbers  are  ready.  I  have  the  confidence  that 
the  Church  will  not  shrink  and  falter  long.  The  cry  of  Peter  the 
Hermit  will  soon  be  the  cry  of  the  whole  Christian  Church:  "God 
wills  it."  Then  to  every  dark  land  will  go  forth  in  numbers  far 
exceeding  anything  which  the  past  has  witnessed  the  best,  the 
•choicest,  the  brightest  men  and  women  that  the  Church  possesses. 
Filled  with  the  Holy  Spirit  and  armed  with  that  intellectual  and 
practical  equipment  which  we  emphasize  to-day,  they  will  carry  to 
every  dark  corner  of  this  great  world  the  knowledge  of  the  world's 
Savior;  toiling  on  and  on  until  Jesus  our  blessed  Lord  "shall  see  of 
the  travail  of  His  Soul  and  shall  be  satisfied." 


ESSENTIAL   SPIRITUAL  QUALIFICATIONS    OF  THE  VOLUN- 
TEER 

Rt.-Rev.  M.  S.  Baldwin,  D.  D.,  Bishop  of  Huron 

Mr.  Chairman  and  Christian  Students:  I  rejoice  in  being  pres- 
ent ^vith  you  and  in  endeavoring  to  help  in  every  possible  way  this 
glorious  Movement,  because  I  see  in  it  the  working  of  God's  hand, 
and  feel  confident  that  it  can  but  hasten  that  blessed  coining  of  the 
great  God,  which  is  at  once  the  present  hope  and  future  glory 
of  the  Church.  I  say  this  because  the  hope  that  burns  before  us,  the 
joy  that  stimulates  our  hearts  within  us  find  their  greatest  realiza- 
tion in  the  second  advent  of  our  Lord.  And  I  am  sure  you  are  doing 
all  in  your  power  to  prepare  His  way  and  to  make  straight  in  the 
•desert  a  liighway  for  our  God.  Go  on,  therefore,  and  be  assured  that 
though  your  path  be  sometimes  steep  and  your  progress  slow,  yet 
final  victory  is  sure.  God  says  to  each  one  of  you,  as  He  said  to  His 
servant  of  old:  "What  art  thou,  oh  great  mountain?  before  Zerub- 
babel  thou  shalt  become  a  plain." 

I  have  been  asked  to  say  a  few  words  on  the  spiritual  qualifica- 
tions of  those  who  would  go  forth  as  missionaries  into  the  foreign 
field.  As  time  is  pressing,  and  the  study  of  extreme  importance,  I 
shall  only  mention  those  points  which  seem  to  me  of  the  greatest 
possible  importance. 

There  is  a  modem  astronomer  who  tells  us  that  this  planet  of    ' 
ours  consumes  only  the  two-hundred-millionth  part  of  all  the  rays 
which  issue  from  the  sun,  and  we  can  none  of  us  believe  that  in  the 
economy  of  nature  a  beam  of  light  is  ever  lost.     There  are  other 


76  The  Student  Missionary  Appeal 

planets  they  must  illuminate,  other  fields  they  must  fructif}-,  other 
plants  they  must  nurse  into  exquisite  beauty  and  loveliness;  and 
the  question  comes:  Does  the  whole  Church  throughout  the  world 
consume  as  much  as  the  two-hundred-millionth  part  of  all  the  fullness 
that  is  in  Christ?  No,  by  no  means.  He  is  the  brightness  of  His 
Father's  Glory  and  the  express  image  of  His  Person,  In  Him  dwelleth 
all  the  fullness  of  the  Godhead  bodily,  and  all  that  we  can  take  is 
but  a  drop  in  the  ocean  of  His  grace.  The  superabundance  that  we 
cannot  possibly  use  is  for  the  dying  world  about  us;  for  the  uncounted 
millions  who  are  sinking  on  every  side,  unsaved,  unknown,  unwept 
for  want  of  that  glorious  gospel  of  which  we  have  not  only  enough, 
but  abundantly  to  spare.  Such  being  the  case,  the  important  ques- 
tion at  once  arises:  Who  are  the  fit  men  to  preach  the  gospel  to  a 
dying  world? 

They  are  first,  those  whom  God  the  Holy  Ghost  has  called. 

The  first  mission  the  Gentile  Church  ever  sent  forth  was  from 
Antioch.  On  that  occasion  the  Holy  Ghost  said:  "Separate  Me 
Barnabas  and  Saul  for  the  work  whereunto  I  have  called  them." 
We  cannot  fail  to  notice  that  the  Eternal  Spirit  in  His  infinite  wis- 
dom first  chose  these  holy  men,  then  called  them,  then  endowed 
them  with  superabounding  grace,  then  sent  them  forth  to  sow  the 
seed  and  reap  the  harvests  of  the  Lord.  Who  were  these  men?  They 
were,  first  of  all,  men  who  had  set  their  seal  that  God  was  true. 
St.  John  says:  "He  that  hath  received  His  witness  hath  set  his  seal 
to  this,  that  God  is  true."  In  the  midst  of  a  crooked  and  troubled 
world,  with  paganism  and  infidelity  on  every  side,  these  men  had 
sef  their  seal  to  the  testimony  of  God  the  Father,  concerning  His 
Son,  our  Savior,  Jesus  Christ.  They  not  only  believed  that  testimony 
themselves,  but  they  exhorted  all  others  with  whom  they  came  in  con- 
tact to  do  the  same.  They  lifted  up  their  voices  throughout  the 
highways  of  the  world,  and  said  to  those  who  sat  in  darkness:  Your 
idols  are  a  lie,  your  philosophy  a  sham,  your  power  weakness,  your 
life  a  breath.  Behold  the  Lamb  of  God  Who  taketh  away  the  sin  of 
the  world.  Eepent,  believe,  be  saved.  They  affixed  their  seal  to 
God's  truth  by  sajdng  Christ  alone  was  the  Truth.  They  showed  the 
reality  of  this  faith  by  laying  down  their  whole  being  in  attestation  of 
it.  Dear  students,  be  assured  God  will  not  choose  those  who  are 
airing  their  doubts  as  to  the  eternal  truthfulness  of  His  inspired  work. 
If  you  belong  to  what  is  called  the  destructive  school  of  criticism 
and  think  you  have  discovered  cracks  and  flaws  and  fissures  in  the 
Bible,  no  doubt  you  may  hereafter  be  chosen  to  minister  to  some 
splendid  church  where  the  stipend  will  be  beyond  the  dream  of  avar- 
ice, and  cushioned  splendor  lie  in  rich  profusion  all  about  you.  but 


The  Preparation  and  Qualifications  of  the  Volunteer      77 

certainly  God  will  not  choose  you  for  the  foreign  field.  lie  only 
wants  those  who  set  their  seal  that  God  is  true.  Again,  they  were 
men  who  were  themselves  sealed  by  the  Holy  Ghost.  They  were  so 
filled  with  His  holy  presence,  and  so  enriched  with  all  His  precious 
fruits  and  glorious  charismata  that  men  took  knowledge  of  men  that 
they  had  been  with  Jesus.  Whatever  inward  joys  God's  sealing  be- 
stows upon  the  individual  Christian,  its  outward  manifestation  to  the 
world  is  the  miracle  of  a  life  in  union  with  the  ascended  Christ,  and  re- 
joicing in  that  divine  liberty  from  sin  which  was  forever  effected  on 
the  cross.  Grace  dvrelt  within  and  the  glory  of  God  shone  down 
upon  them.  They  had  riot  only  life,  but  life  abounding.  Dear 
young  men  and  women,  the  unction  of  the  Holy  One  is  what  you  need 
most.  "Without  this  your  ministry  will  be  "as  idle  as  a  painted  ship 
upon  a  painted  ocean."  With  this  it  will  be  the  ministry  of  power. 
"Tarry  ye  in  Jerusalem  until  ye  be  endowed  with  power,"  was  the 
Savior's  command  at  the  first;  it  is  His  command  now.  It  is  a 
power  you  cannot  obtain  from  schools  and  halls  of  learning,  from  the 
lips  of  the  wise  or  the  precepts  of  man.  You  can  only  obtain  this 
power  in  one  place,  and  that  is  alone  with  God  at  a  throne  of  grace. 
There,  in  deep  solitude  with  him,  resting  believingly  on  the  availing 
intercession  of  our  great  Melchizedek  Priest,  ask  and  ye  shall  re- 
ceive, seek  and  ye  shall  find,  for  "if  ye,  being  evil  know  how  to  give 
good  gifts  unto  your  children,  how  much  more  shall  your  heavenly 
Father  give  the  Holy  Spirit  to  those  who  ask  Him?" 

Secondly,  God  chooses  a  man  who  believes  himself  unfit  for  the 
work  given  him  to  do. 

God  never  wants  the  self-sufficient.  They  are  not  the  material 
He  wishes  to  employ.  St.  Paul  gives  us  a  marvelous  list  of  the  ex- 
traordinary forces  which  God  employs  for  the  discomfiture  of  the 
world.  They  are  five  in  number:  The  foolish  things  that  He  might 
put  to  shame  them  that  are  wise;  the  weah  things  that  He  might  put 
to  shame  the  things  that  are  strong;  the  hase  things,  and  the  things 
that  are  despised  did  God  choose;  yea,  and  the  things  that  are  not, 
that  He  might  bring  to  naught  the  things  that  are.  When  we  through 
grace  reach  the  point  that  we  esteem  ourselves  as  nothing  we  are 
eligible  for  God's  eternal  election. 

Let  us  look  for  a  moment  at  Moses  at  the  dawn  of  his  manhood. 
He  felt  perfectly  sure  in  his  own  mind  that  he  was  just  the  man  to  lead 
Israel  out  of  Egypt.  He  had  great  learning.  He  was  taught  in  all 
the  wisdom  of  Egypt.  He  had  been  brought  up  in  the  court  of 
Pharaoh.  Wliat  could  he  possibly  want  more?  Acting  on  this  as- 
sumption, he  proceeds  to  the  vindication  of  his  people,  only  to 
learn  that  he  had  to  fly  the  country  and  escape  for  his  life.     God's 


78  The  Student  Missionart   Appeal 

plans  were  deeper  far.  He  sends  him  to  school  for  forty  years  in 
Midian,  there  to  learn  God's  power  and  his  own  nothingness.  Forty 
years  is  a  long  time — longer  far  than  any  of  you  propose  to  spend  at 
college — ^yet  I  am  sure  it  was  all  needed  before  the  man  Moses  was 
fitted  for  God's  work. 

At  last  the  time  for  action  came,,  and  as  he  is  tending  his  fiock 
he  sees  a  strange  and  tmprecedented  sight — a  thorn  hush  and  a  fire. 
The  fire  was  within  the  bush,  and  the  bush  was  not  consumed.  Two 
antithetical  truths  were  here  before  his  eyes.  The  bush  was  to  rep- 
resent the  weakness  of  man,  the  fire  the  omnipotence  of  God.  Tbe 
bush  itself  was  the  dry  acacia  of  the  wilderness,  almost  valueless,  but 
a  fit  figure  of  Moses — a  fit  figure  indeed  of  every  man  that  God  intends 
for  service.  Only  a  poor  thorn  bush  in  a  dry  and  desert  world.  On 
the  other  side,  there  is  the  fire,  emblem  of  consuming  power  and  dis- 
integrating might.  This  is  not  all.  The  fire  is  in  the  bush,  and  the 
bush  is  not  consumed.  What  was  the  lesson  God  intended  him  to 
learn?  The  fire  iu  the  bush  was  infinite  strength  dwelling  in  utter 
weakness.  God,  the  omnipotent  One,  was  about  to  dwell  in  the  poor 
thorn  bush  Moses,  and  make  him  efficient  for  his  holy  work.  Xow, 
fire  has  many  qualities.  In  the  darkness  it  will  illuminate,  in  cold 
will  warm,  in  contamination  purify  and  in  might  consume.  Here, 
God  said  to  Moses:  It  is  qtdte  true  you  are  all  weakness  and  irreso- 
lution; only,  as  the  thorn  bush,  a  thing  of  naught,  but  I  am  with 
thee,  and  3Iy  power  shall  supply  all  thy  need.  Young  men  and 
women,  it  is  the  same  to-day.  God  prizes  most  those  who  only  es- 
teem themselves  as  weak  and  helpless  as  the  thorn  bush.  God,  not 
you,  will  be  the  fire.  You  want  to  feel  fit.  He  wants  you  to  feel  unfit; 
our  extremity  is  always  His  opportunity.  A  modem  expositor  has 
pointed  out  that  the  man  who  was  given  the  greatest  work  in  the 
Old  Testament  dispensation  was  a  man  who  offered  no  less  than  seven 
objections  to  prove  his  own  unfitness.  Certainly  he  was  wrong  in 
making  any  objections  when  God  gave  the  command,  but  the  facts 
prove  the  lowly  estimate  Moses  had  of  himself  and  the  high  regard  in 
which  he  was  held  by  God. 

Goliath  clothed  himself  with  an  immense  amount  of  armor.  His 
spear  was  like  a  weavers  beam  and  his  sword  a  terror  to  his  foes,  but 
what  did  it  aU  effect?  Absolutely  nothing.  A  smooth  stone  in  the 
sling  of  a  youth  who  went  against  him  in  the  name  of  the  Lord  felled 
him  like  a  cedar.  And  so  it  always  will  be.  If  you  are  going  forth 
in  the  presence  and  power  of  God,  it  matters  not  how  high  are  the 
waUs,  or  how  mighty  the  Anakim,  aU  opposition  will  give  way  before 
you. 

Thirdly,  another  and  most  important  qualification  is  that  we 


The  Preparation  and  Qualifications  of  the  Volunteer     79 

should  bear  the  image  of  the  Lord  Jesus  Christ  in  our  Ufe  and 
character. 

The  most  stupendous  and  irrefragable  proof  of  the  truth  of 
Christianity  is  our  Lord  Jesus  Christ  Himself.  Infidels,  who  have 
rejected  all  revelation,  find  themselves  at  a  loss  to  explain  the  solitary 
grandeur,  the  sublime  character,  the  divine  teaching  of  this  to  them 
Mysterious  One.  The  one  question  that  they  cannot  possibly  answer 
is  this:  If  Christianity  is  not  true,  who  in  the  past  ever  invented  the 
character,  spake  the  words  and  did  the  works  of  this  infinitely 
Holy  One?  Chadwick,  in  answering  these  infidels,  asks:  "Did  this 
eagle,  with  sun-sustaining  eyes,  emerge  from  the  slime  of.  the  age  of 
Tiberius,  the  basest  age  in  history?  Whence  is  the  trumpet,  and 
whose  is  the  breath  in  it,  which  has  blown  that  dying  supplication 
round  the  world  and  down  the  ages:  'Come  unto  Me,  and  I  will 
give  you  rest'?  Who  built  the  throne,  and  reared  the  pillars  of  it, 
which  knows  no  change  amid  the  revolutions  of  centuries?  'Truly 
this  was  the  Son  of  God.'  Christ,  our  Divine  Redeemer,  is  the  Sun 
of  Eighteousness  and  if  you  bring  a  blind  man  out  at  midday  and 
find  that  he  is  utterly  unable  to  see  the  sun  shining  in  its  strength, 
it  is  idle  to  bring  him  out  at  midnight  to  see  whether  he  can  see 
Vega  or  Capella."  And,  dear  students,  it  is  this  mysterious,  sublime 
Christ;  this  effulgence  of  His  Father's  glory  and  express  image  of 
His  person  we  are  to  resemble.  Not  some  glowing  seraph  who 
stands  beside  His  throne,  not  some  great  archangel  who  flies  to  do 
His  will;  but  like  Him  who  is  the  chief  est  among  ten  thousand  and 
the  altogether  lovely.  Now,  when  you  go  to  the  heathen  to  preach  the 
gospel  of  the  grace  of  God  your  words  have  to  be  the  words  of 
Jesus  and  your  character  the  character  of  Jesus.  Your  words  mil 
be  only  weighty  when  they  see  Christ  shining  out  of  you.  Now, 
what  was  the  appearance  of  Christ?  St.  John  tells  us  that  he  saw 
our  Lord  when  the  heavens  were  opened,  and  that  by  the  throne 
He  stood — a  "Lamb  as  it  had  been  slain."  Now  we  ourselves  never 
saw  a  man  who  had  been  dead  and  was  raised  to  life  again,  but  when 
St.  John  saw  our  Lord  He  bore  the  marks  of  death.  He  not  only 
looked  like  a  "Lamb,"  but  as  one  that  had  been  slain  and  was  risen 
to  life  again.  To  be  like  Christ,  therefore,  is  to  look  like  one  who 
has  died,  been  buried  and  raised  to  life  again  in  the  image  of  His 
resurrection.  How  many  of  us  look  like  those  who  have  died  and 
been  buried?  What  the  world  sees  is  the  old  unslain  natural  life, 
and  unsatisfied  they  turn  away  and  say:  "Is  this  Christianity?"  That 
which  impresses  men  when  they  see  and  hear  us  is  the  human;  what 
impressed  men  when  they  saw  and  heard  Christ  was  the  Divine. 
Now,   why  is  this?     It  is  because  so  many  professing   Christians 


80  The  Student  Missionary  Appeal 

exhibit  in  their  daily  life  the  old  unslain  natural  man,  with  all  his 
sins  and  evil  propensities.  When  they  are  offended  the  law  of  the 
jungle  obtains.  Blow  is  met  by  blow,  insult  by  insult,  wrong  by 
wrong.  When  self-interest  is  concerned,  trickiness  in  trade,  deceit 
and  fraud  betray  the  existence  of  that  nature  to  which  by  profession 
they  are  dead.  What  the  world  needs  is  to  see  a  man  absolutely 
dead  to  the  mind  of  the  flesh — a  man  who  will  give  good  for  evil, 
a  blessing  for  a  curse,  a  prayer  for  a  blow;  in  other  words,  the 
character  of  Christ,  wliich  is  divine,  and  not  His  own,  which  is 
human.  People  are  never  so  impressed  as  when  they  see  God  in 
you.  They  may  doubt  your  arguments,  dispute  your  conclusions  and 
oppose  your  progress,  but  in  some  way  they  will  believe  in  you.  And 
when  you  place  a  missionary,  with  the  character  of  the  Lord  Jesus 
manifest  in  him,  amid  all  the  impurity,  idolatry  and  shams  of 
heathenism,  he  shines  like  a  meteor  in  the  midnight  sky.  It  is  not 
only  what  he  says,  but  how  he  lives;  his  life  is  to  them  a  miracle. 
If  you  are  to  do  the  work  of  the  Lord,  live  much  in  His  presence, 
bury  yourself  in  His  infinite  fullness  and  there  stay  until  when  at 
last  you  go  forth  on  His  errand,  people  will  say:  "These  men  look 
like  those  who  have  died  forever  unto  sin  and  risen  again  unto 
righteousness — look  like  the  Lord  Jesus  Christ.  If  some  of  you  ask, 
How  can  we  become  like  Christ?  I  answer:  Kneeling,  down  in  the 
solitude  of  your  own  room,  plead  this  promise:  "Whom  He  did 
foreknow  He  also  did  predestinate  to  be  conformed  to  the  image 
of  His  Son."  It  is  God's  eternal  purpose  to  make  you — not  like  the 
beloved  John,  the  mighty  Paul  or  even  like  some  glorious  seraph 
near  His  throne — but  like  Him  that  sits  upon  the  throne;  like  Jesus 
Christ  Himself. 

Fouri:hly,  another  qualification  is  that  those  who  go  forth 
should  understand  thoroughly  what  their  message  is. 

They  are  to  understand  first  of  all  that  the  gospel  is  a  message; 
not  a  scheme  of  philosophy,  not  a  vast  system  of  human  reasoning, 
not  a  poem  or  guesses  at  the  truth,  but  a  simple  message  sent  down 
by  God  in  heaven  to  man  on  earth.  The  message  is:  "God  so  loved 
the  world  that  He  gave  His  Only  Begotten  Son  that  whosoever 
believeth  in  Him  should  not  perish  but  have  everlasting  life."  This 
they  are  to  proclaim.  No  human  mind  can  understand  the  Infinite, 
and  there  may  be  many  deep  things  in  Revelation  which  we  cannot 
now  fully  grasp,  but  we  can  all  give  a  message.  A  fact  people 
forget  is  this:  We  are  not  advocates.  The  advocate  of  the  Father 
is  the  Son,  and  the  advocate  of  the  Son  is  the  Holy  Ghost.  An 
advocate  is  a  much  higher  being  than  a  mere  witness:  an  advocate 
has  to  be  one  learned  in  the  law,  but  a  witness  may  be  a  poor,  unlet- 


The  Preparation  and  Qualifications  of  the  Volunteer     81 

tered  man.  He  has  not  to  explain  law;  he  has  to  witness  to  a  fact. 
Now  God  says:  "Ye  are  My  witnesses."  God  the  Son  will  vindicate 
to  the  uttermost  God  the  Father;  and  God  the  Holy  Ghost  will 
vindicate  to  the  uttermost  God  the  Son.  We  are  to  say:  "God  is 
light  and  in  Him  is  no  darkness  at  all" — that  all  truth  dwells  in 
Him,  and  that  the  Lord  Jesus  Christ  has  been  lifted  up  upon  the 
cross  that  whosoever  belie veth  in  Him  might  have  everlasting  life. 

They  are  to  have  no  hesitating  message,  but  one  clear  state- 
ment to  a  dying  world — Christ  and  Christ  only.  They  are  to  tell  the 
heathen  that  the  most  precious  thing  in  the  whole  world  is  the 
precious  blood  of  Christ;  that  Christ  is  able  to  save  to  the  uttermost 
all  that  come  unto  Him,  and  that  He  is  the  Eest  wherewith  God 
causes  the  weary  to  rest,  and  He  is  their  refreshing.  May  God  bless 
this  Movement  for  His  dear  Son's  name. 


problems  ot  tbe  mon^Cbnstiau  Morlb 

^be  Continental  problem  ot  Bfrlca 
^be  iproblem  ot  ^obammeDanism 
XLbc  problem  ot  Contuclanism 
^be  problem  ot  MinDuism 


THE    CONTINENTAL  PROBLEM  OF   AFRICA 

Mr.  Douglas  M.  Thornton 

Fellow  Students:  I  do  not  want  to  exaggerate  the  importance  of 
the  continental  problem  of  Africa  here  to-night,  because  the  world 
is  upon  our  hearts.  But  the  program  has  been  so  arranged  that  you 
will  be  led  on  from  point  to  point,  and  by  the  end  of  this  meeting  will 
have  had  a  fair  glance,  a  peep,  at  the  dark  corners  of  the  earth.  Tliis 
program  has  been  arranged  so  that  you  may  deal  with  the  children 
among  the  nations  first,  and  pass  on  to  the  older  and  more  ancient  na- 
tions of  the  world,  to  face  them  before  your  God.  I  therefore  have 
to  introduce  to-night  the  problem  that  Africa  presents  to  the  Church 
of  Christ  in  this,  our  generation. 

We,  as  student  volunteers,  have  deliberately  set  our  face  to  seek 
the  evangelization  of  every  human  being  on  the  dark  continent  of 
Africa  in  this  generation.  How  is  that  to  be  done?  I  propose  to  pre- 
sent to  you  five  great  aspects  of  the  problem,  each  of  which  must  have 
due  consideration  before  we  are  able  to  judge  upon  this  point,  before 
we  are  able  to  say  whether  Africa  can  be  evangelized  in  our  day? 

First,  then,  the  geographical  problem.  I  make  bold  to  say  that 
from  every  point  of  view  Africa  stands  the  second  greatest  continent 
in  the  world.  You  may  put  it  to  any  test  you  like.  Put  it  to  the 
test  of  its  rivers,  and  you  find  the  Mle  is  longer  than  the  Mississippi; 
you  find  the  Congo  basin  is  second  only  to  that  of  the  Amazon.  And 
again,  put  it  to  the  test  with  regard  to  its  great  lakes,  and  will  they 
not  compare  favorably  with  those  of  the  North  American  continent? 
Put  it  to  the  test  as  regards  mountains,  and  remember  those  great 
Mountains  of  the  Moon,  which  were  thought  early  in  this  centurj^  to 
be  fabulous,  now  are  known  to  exist  and  to  be  topped  \vith  snow  all  the 
year  round.  And  look  again  at  that  great  land  of  Abyssinia,  closed 
to  the  Church  to-day,  with  its  mountain  range  like  the  Alps,  only 
that  it  extends  over  a  much  vaster  region;  for  if  it  were  placed  upon 
the  map  of  the  continent  of  Europe  you  would  find  it  stretches  from 
the  Adriatic  to  the  Baltic  Sea.  Consider  the  climatic  question,  and 
you  are  face  to  face  with  a  continent  that  presents  the  greatest  and  the 
hardest  problem  in  the  world.  Because  Africa  is  unquestionably 
the  most  tropical  continent  to  be  found.  If  you  go  to  the  western 
regions  you  will  find  damp  forests  and  a  very  high  temperature,  in 
which  it  is  impossible  for  most  Europeans  and  Americans  to  live.     We 


86  The  Student  Missionary  Appeal 

have  to  solve  that  iDroblem,  It  seems  to  show  to  us  all  the  more  the 
necessity  of  raising  up  soon  a  native  Church  to  evangelize  those 
regions. 

Turn  then  to  the  second  problem,  which  I  will  call  the  ethnolog- 
ical question.  I  have  not  time  to  dwell  on  the  race  questions  of  Af- 
rica, but  of  this  we  are  sure:  That  the  negro  race  will  never  die;  that 
God  has  a  purpose  for  that  race  in  the  world,  and  that  we  need  to 
cultivate  their  acquaintance  and  to  seek  to  influence  them  in  every 
possible  direction  along  the  line  of  God's  Eangdom  and  Jesus  Christ's. 

Thirdly,  the  philological  problem.  Africa  here  presents  the 
greatest  problem  in  the  world.  I  would  say  it  stands  even  in  a  more 
backward  position  than  Asia  in  regard  to  this  question.  For  what 
other  continent  has  450  languages  at  least,  besides  countless  dialects 
that  have  to  be  reduced  to  writing?  In  most  of  these  languages 
grammars  and  dictionaries  and  translations  of  the  Word  of  God 
have  to  be  made.  How  are  these  different  races,  the  old  among  them, 
and  the  middle-aged,  to  hear  during  the  next  thirty  years  of  the 
gospel?  They  must  hear  in  their  own  tongue  the  wonderful  words  of 
God.  How  fast  we  shall  need  to  reach  them.  The  West  Coast  has 
200  languages,  of  which  only  twenty-five  as  yet  have  received  a  single 
gospel  or  more  in  their  own  tongue.  How  are  these  to  be  reached  for 
Jesus  Christ?  Therefore,  I  maintain  that  there  is  a  great  problem 
along  the  line  of  the  translation  of  the  Word  of  God  to  be  contended 
with  by  this  audience,  and  to  be  thought  over  and  prayed  over. 
Thank  God  there  are  many  things  for  which  we  can  praise  Him! 
I  would  like  to  show  here  to-night  that  the  results  of  sixty  years' 
work,  since  my  beloved  Queen  came  to  the  throne,  have  been  won- 
derful. There  are  now  12  African  Bibles  in  use,  31  completed 
New  Testaments  and  98  versions  to  be  found.  Moreover,  God  seems 
to  have  provided  that  wherever  the  fields  are  the  neediest  there  is  a 
special  channel  by  which  the  gospel  can  be  presented. 

Take  North  Africa,  and  you  find  the  great  and  und3dng  language 
of  Arabic,  which  can  be  understood  from  end  to  end.  In  the  great 
Soudan  you  find  the  great  Houssa  language,  which  can  be  understood 
by  15,000,000  souls  over  a  tract  not  less  than  2,000  miles  in  breadth. 
And  those  of  us  who  know  what  the  Houssa  soldiers  have  done,  when 
handled  by  British  officers,  to  restore  order  in  those  lands  will  know 
that  they  will  prove  evangelists  in  days  to  come  if  they  are  reached. 
They  will  scatter,  being  the  great  commercial  traders  of  that  country, 
and  carry  the  gospel  far  and  wide.  Therefore,  I  see  no  reason  why 
Northern  Africa  cannot  be  evangelized  in  this  generation. 

I  would,  however,  point  out  that  the  valley  of  the  Nile  needs 
attention  and  emphasize  the  strategic  importance  of  Egypt  as   a 


Problems  op  the  Non-Christian  World  87 

missionary  center.  I  would  remind  you  that  Abyssinia  has  the 
Bible  translated  into  no  less  than  three  of  its  tongues  and  only  needs 
to  be  prayed  open  to  Christian  influences.  Therefore  I  see  no  reason 
why  the  Nile  valley  cannot  be  evangelized  in  this  generation. 

But  let  us  pass  on  to  Central  Africa.  Still  the  philological 
problem  confronts  us.  We  find  on  the  eastern  coast  a  language 
understood  by  all  the  leading  chiefs  and  natives^,  called  the  Swahili 
language.  The  whole  Bible  is  here  at  our  disposal.  In  the  interior, 
George  Pilkington,  who  has  Just  laid  down  his  life  for  the  Baganda 
and  the  Queen  in  the  recent  Soudanese  rebellion,  had  just  translated 
the  Bible  into  the  Ganda  language.  Now  all  the  countries  round  the 
lake  are  made  accessible,  and  a  district  twice  as  large  as  Great 
Britain  can  be  evangelized  by  that  one  Bible.  Turning  to  the  western 
part  of  Central  Africa,  we  find  that  God  has  given  us  some  Bibles 
also.  There  is  a  Bible  nearly  complete,  for  which  the  American 
Board  of  Foreign  Missions  is  responsible,  in  Angola.  We  find  another 
Bible  in  the  Congo  regions  and  two  New  Testaments.  We  find  that 
Gaboon  has  a  Bible,  and  the  Cameroons.  There  is  one  region  where 
the  need  is  very  great,  and  where  there  is  no' Protestant  Missionary 
at  work  and  no  Bible  translated;  that  is  the  land  of  the  upper  Congo. 
Will  you  kindly  lay  it  to  heart  to-night? 

Lastly,  look  at  Southern  Africa.  Here  we  find  that  the  Bible 
undoubtedly  can  be  put  into  the  hands  of  every  single  native;  I  have 
discovered  that  there  are  no  less  than  eight  Bibles  for  those  terri- 
tories with  their  10,000,000  souls.  Also  there  are  enough  New  Testa- 
ments to  carry  the  words  of  Jesus  and  the  apostles  from  Cape  Town 
to  the  north  of  Lake  Nyassa,  and  from  Hereroland  to  Matabeleland. 
Therefore  I  see  no  reason  why  South  Africa  cannot  be  evangelized 
in  this  generation. 

Fourthly,  I  want  to  lay  special  emphasis  on  what  I  would  call 
the  commercial  problem.  And  let  him  who  thinks  this  commercial 
problem  has  nothing  to  do  with  the  world's  evangelization  consider 
that  there  are  districts  of  this  dark  continent  that  have  been  posi- 
tively ruined.  These  regions  must  be  redeemed  from  their  open 
sores  before  they  can  be  fully  evangelized.  I  refer  firgt  of  all  to  the 
lands  desecrated  by  the  past  Atlantic  slave  trade.  You  remember 
that  it  is  just  a  generation  since  the  North  American  continent 
took  that  bold  and  blessed  step  of  finally  abolishing  the  slave 
trade.  But  do  you  realize  that  there  are  still  traces  of  that  curse 
in  Africa  to-day?  Not  only  so,  but  that  the  slave  trade,  which  has 
been  abolished  on  the  West  Coast,  has  been  replaced  by  a  positively 
greater  evil;  namely,  the  drink  traffic.  There  are  many  natives  of 
Yoruba,  both  Christians,  Mohammedans  and  pagans,  who  have  met 


88  The  Student  Missionary  Appeal 

together  to  protest  against  the  drink  traffic.  The  British  colonial 
authorities  propose  to  take  the  matter  up,  and  some  action,  some 
solution,  may  be  expected  shortly.  But  while  we  allow  our  Boston, 
our  Hamburg,  our  London  and  our  Liverpool  merchants  to  be 
sending  out  the  worst  kind  of  gin  and  rum  to  those  nations,  those 
lands  cannot  be  evangelized  in  this  generation.  I  turn,  secondly, 
to  the  slave  trade  in  the  Soudan  and  in  East  Africa  and  ask  your 
consideration  for  a  moment  of  this  problem.  Do  you  realize  that 
the  Arab  slave  trade  still  exists?  That  there  are  caravans  upon 
caravans  that  cross  the  Sahara  every  year  to  Tripoli?  That  others 
go  by  way  of  Abyssinia  from  the  upper  Mle  Valley  and  cross  over 
to  the  Eed  Sea,  at  last  to  be  deposited  in  Mecca,  where  the  pilgrims 
go  from  year  to  year?  From  thence  they  are  taken  away  to  all 
Mohammedan  lands.  For  every  hundred  that  are  taken  away,  blood- 
shed and  war  take  their  place.  Not  only  are  whole  districts  almost 
depopulated,  but  the  regions  around  are  made  regions  of  war,  and 
therefore  regions  where  the  Prince  of  Peace  cannot  find  any  place 
until  peace  is  restored  again.  Gen.  Gordon  laid  down  his  life  for 
that  ruined  East  Soudan,  and  there  are  some  who  have  it  laid  upon 
their  heart  that  God  may  soon  open  up  that  land  and  that  we  may 
enter  in  and  possess  it.  The  British  and  Egyptian  army  are  now 
pressing  forward  to  Khartoum  once  more,  and  when  they  reach  there 
they  have  not  less  than  900  miles  of  the  Mle  which  is  navigable 
to  the  very  heart  of  the  continent.  Nor  is  the  East  African  slave 
trade  settled  yet,  the  traffic  which  David  Livingstone  lived  and  died 
to  do  away.  We  have  to  pray  that  governments  will  have  the  grace 
given  them  to  utterly  abolish  this  traffic. 

Lastly,  I  come  to  the  religious  problem,  the  religious  condition 
of  the  continent.  Here  I  had  best  make  a  short  revievf  of  the  con- 
tinent, as  regards  the  number  of  missionaries  that  are  there  and  as 
regards  what  are  the  important  centers  to  reach  for  Jesus  Christ. 
I  once  more  therefore  return  to  North  Africa  to  find  that  there  are 
just  200  missionaries  at  work  amongst  not  less  than  25,000- 
000  people,  all  Mohammedans.  Also  to  the  great  Sahara  desert, 
where  there  are  two  and  a  half  million  people  who  have  not  a  single 
missionary  among  them.  They  are  nomad  tribes,  that  go  from  place 
to  place,  and  they  are  unreached;  they  have  a  language;  they  have 
knowledge  of  reading  and  writing;  therefore  they  could  very 
shortly  become  evangelized. 

The  vast  regions  of  West  Africa  and  the  Soudan  I  have  already 
touched  upon.  I  find  that  there  are  277  European  missionaries  at 
work  there.  I  have  not  been  able  to  discover  perfectly  how  many 
American  missionaries  are  at  work;  but,  at  the  outside,  there  are 


The  Mohammedan  Hissionary  Problem— With  a  Chart 


-HE    KEY.     S.     M.     ZWEMER, 


Father,  the  hour  has  come,  glorify  Thy  Son." 

N  these  words  are  joined  the  highest 
motive  and  the  most  potent  plea  for 
missions  to  the  Moslems.  Theawful 
sin  and  guilt  of  the  Mohammedan 
world  is  that  they  give  Christ's  glory 
to  another.    Whatever  place  Jesus 

Christ  may  occupy  in  the    Koran — and    the 

portrait  there  given  is  a  sad  caricature,  what- 
ever favorable  critics  may  say  about  Christ's 

honorable  place  among  the  Moslem  prophets 

— it  is  nevertheless  true  that  the  large  bulk  of 

Mohammedans  know   extremely   little   and 

think  still  less  of  the  Son  of  Mary.     He  has 

no   place  in  their  hearts  or  in  their  lives. 

All  the  prophets  have  not   only    been    suc- 
ceeded but  also  supplanted  by  Mohammed. 

He    is   at    once   the  sealer  and  concealer  of 

all  former  revelations. 
Mohammed  is  called  Light  of  God,  Peace  of  the  World,  Glory  of  Ages,  First  of  all 
Creatures,  and  other  names  of  yet  greater  import.  His  apotheosis  was  completed  by  tradition. 
In  the  Koran  he  is  human;  in  tradition  he  becomes  sinless  and  almost  divine.  No  Moslem 
prays  to  Mohammed,  but  every  Moslem  prays  for  his  aid  in  endless  repetition  daily.  He  is 
the  only  powerful  intercessor  on  the  day  of  judgment.  His  name  is  never  uttered  or  written 
without  the  addition  of  a  prayer.  Ya  Mohammed  is  the  open  sesame  to  every  door  of  diffi- 
culty, temporal  or  spiritual.  One  hears  that  name  in  the  bazaar  and  in  the  street,  in  the 
mosque  and  from  the  minaret.  Sailors  sing  it  while  raising  their  sails;  hammals  groan  it  to 
raise  a  burden;  the  beggar  howls  it  to  obtain  alms;  it  is  the  Bedouin's  cry  when  making  an 
attack  on  a  caravan;  it  hushes  dusky  babies  to  sleep  as  a  cradle  song;  and  it  is  the  best  name 
to  swear  by  for  an  end  of  all  dispute  in  a  close  bargain. 

The  exceeding  honor  given  to  Mohammed's  name  by  his  followers  is  only  one  indication  of 
the  place  their  prophet  occupies  in  their  system  and  holds  in  their  hearts.  From  the  fulness  of 
the  heart  the  mouth  speaketh.  Mohammed  holds  the  keys  of  heaven  and  hell.  No  Moslem, 
however  bad  his  character,  will  perish  finally;  no  unbeliever,  however  good  his  life, can  be  saved 
except  through  Mohammed.  One  has  only  to  question  the  Moslem  masses  or  read  a  single 
volume  of  the  traditions  to  prove  these  statements.  In  short,  Christ 's  name  and  place  and  office 
and  glory  have  been  usurped  by  another.  Islam  in  its  final  result, if  not  in  its  essence, is  anti- 
Christ.    An  abomination  of  desolation  standing  now  for  thirteen  centuries  in  the  Holy  Place;  a 

scourge  of  God  which  fell  on  an  unholy  and 

idolatrous  church:  a  temple  to  half-truths, 

built  on  blood,  buttressed  by  civil  law,  and  the 

shrine  as  well  as  the  shelter  for  one  hundred 

and  seventy  million  people, — such  is  Islam. 
To  one  who  knows  anything  of  the  Eastern 

religion  it  is  not  surprising  that  there  is  an 

Eastern  question.   The  finger  of  Providence 

is  now  pointing  to  an  Eastern  crisis  on  every 

side  of  the   Mohammedan    horizon.     What 

does  it  mean?   "Father, the  horn-  has  come, 

glorify  thy  Son."  The  glory  of  the  Son  of 

Isaac  pleads  for  the  evangelization  of  the  seed 

of  Ishmael.     Over  against  Carlyle's  or  any- 
body else's  hero-worship  we  put  the  eternal 

truth  of  God  in  regard  to  His  beloved  Son. 

"It  pleases  the  Father  that  in    Him  should 

all  fulness  dwell," — not  in  Mohammed. 


622  A.  D. 


The  Mohammedan 


(This  Chart  was  specially   prepared  for  the  Third  interr 


Explanation  of  Colors:  Red  ^^^b  under 
GreenBBBB  under 
White  ==     under 


Christian  rule  or  protection 
Turkish  rule 
other  governments 


issionary  Problem  '898  a.  d, 

lal  Convention  of  Student  Volunteers,   Cleveland,    1898) 


IISSIONARY 
EFFORT 

DATE 

PROTESTANT  AGENCIES 

VISIP.I.E    KKSrLTS 

Indirect 
Noue 

1859 

meth.  Epictcopal  N.and  others 

None  Among  lUoslems 

Indirect 
Important 

None 

1830 

A.  B.  0.  F.  VI. 

Foreign  Cliristiau  JVIissiou 

B.  &  F.  Bible  Society 

Bible  translated.    Literature.    Col- 

Indirect 
Important 

1818 
1885 

A.  B.  C.  F.  Itt.,  c.  yi.  S. 

Presb.  Bd;,  etc. 
Keitb  Falconer  mission 

strategic  points  all   occupied 

Bible  trans,    lilterature,  schools,   and 

colleges.    Churches.    Beyront  Press, 

Bible  distribution,    medical  work. 

Indirect 
ud  Direct 

1890 
1811 

riie  Arabian  Itlission,  R.  C.  A. 
C.  M.  S.,  Presb.  Bd. 

Preaching.    Four  stations. 

Bible  translated.    Schools.    Converts. 

Martyrs 

None 
un  recently 



C.  ITI.  S. 

Bible  translated 
math.  Gospel  translated 

cm.  S.,  Presb.  Bd.  and  other 

Societle8.^^BHi 
Only  incldeiiially  by  various 
Societies 
1862  1        Various  Dutch  Societies 
1858  j        Rhenish  miss.  Society 


1854 


1884 
1889 


v.  P.  mission,  c.  m.  s.. 
North  Africa  mission 


Universities  mission 
North  Africa  mission,  etc. 


Bible  translated— many  stations 
Schools.    Controversy.    Conver 


Bible  translated 

more  than  eleven  thousand  converts 

in  Java.    All  agencies  freely  at 

^vork.    Bible  translated. 


Controversial  literature.    Schools. 

Converts.    Churches. 

Three  stations.    Schools.    Hospital 

and  Dispensary 

/  xmedioal  mitssioiis 

{Preaching  and  touring.    lilterature 
scattered 

I        Thirteen  stations  occupied.    A 
<  number  of  converts 


The  statistics  of  population  are  based  on  the  Statesman's  Year  Book, 
1897.  and  the  Encyclopaedia  of  Missions 


"The  Father  loveth  the  Son  and  hath  given  all  things  into  His  hand," — not  into  the  hands 
of  Mohammed.  "God  hath  exalted  Him  and  given  Him  a  name  which  is  above  every 
name,"  ....  "far  above  all  principality  and  power  and  might  and  dominion  and 
every  name  that  is  named,  not  only  in  this  world  but  also  in  that  which  is  to  come;"  that 
at  the  name  of  Jesus  every  Mohammedan  "knee  should  bow,"  and  every  Arab  "tongue 
confess  that  Jesus  Christ  is  Lord  to  the  glory  of  God  the  Father."  These  are  some  of  the 
promises  for  the  success  of  missions  to  Moslems.  Have  we  ever  claimed  them  for  this 
purpose?  And  if  we  have  in  meagre  measure  claimed  them,  yet  how  far  our  faith  has 
out-measured  our  faithfulness. 

There  was  a  thousand  fold  more  enthusiasm  in  the  dark  ages  to  wrest  an  empty 
sepulchre  from  the  Saracens  than  there  is  in  our  day  to  bring  them  the  knowledge  of  a 
living  Saviour.  There  is  no  Peter  the  hermit,  and  no  one  girds  for  a  new  crusade.  We 
are  playing  at  Missions  as  far  as  Mohammedanism  is  concerned.  For  there  are  more 
mosques  in  Jerusalem  than  there  are  missionaries  in  all  Arabia;  and  more  millions  of 
Moslems  in  China  than  the  number  of  missionary  societies  that  work  for  Moslems  in  the 
whole  world!  Where  Christ  was  born  Mohammed's  name  is  called  from  minarets  five 
times  daily,  but  where  Mohammed  was  born  no  Christian  dares  to  enter. 

America  entertains  perverts  to  Islam  at  a  parliament  of  religions,  while  throughout 
vast  regions  of  the  Mohammedan  world  millions  of  Moslems  have  never  so  much  as  heard 
of  the  incarnation  and  the  atonement  of  the  Son  of  God  the  Saviour  of  the  world.  The 
Holy  Land  is  still  in  unholy  hands,  and  all  Christendom  stood  gazing  while  the  sword  of 
the  Crescent  was  uplifted  in  Armenia  and  Crete,  until  the  uttermost  confines  of  the  Mos- 
lem world  rejoiced  at  her  apathy  and  impotence.  With  the  glorious  motto,  "the  evan  = 
gelization  of  the  world  in  this  generation,"  are  we  to  leave  out  of  reckoning  this 
vast  problem  whose  bare  outlines  are  given  in  the  chart? 

Is  this  to  be  the  measure  of  our  consecration?  Is  this  the  extent  of  our  loyal  devo- 
tion to  the  cause  of  our  King?  His  place  occupied  by  a  usurper  and  His  glory  given  to 
another,  while  the  Church  slumbered  and  slept;  shall  we  not  arise  and  win  back  the  lost 
kingdom?  Hissions  to  Moslems  are  the  only  Christian  solution  of  the  Eastern 
Question.  "Father,  the  hour  has  come,  glorify  thy  Son."  God  wills  it.  Let  our  rally- 
ing cry  be.  Every  stronghold  of  Islam  for  Christ!  Not  a  war  of  gunboats  or  of  diplomacy, 
but  a  Holy  War  with  the  Sword  of  the  Spirit,  which  is  the  Word  of  God.  Let  God  arise 
and  let  His  enemies  be  scattered.     "Father,  the  hour  has  come,  glorify  Thy  Son." 


A  Prayer  for  the  Mohammedan  World 

O  Lord  God,  to  whom  the  sceptre  of  right  belongeth,  lift  up  Thyself,  and  travel 
in  the  greatness  of  Thy  strength  throughout  the  Mohammedan  lands  of  the  East;  because 
of  the  anointing  of  Thy  Son,  Jesus  Christ,  as  Thy  true  Prophet,  Priest  and  King,  destroy 
the  sword  of  Islam,  and  break  the  yoke  of  the  false  prophet  Mohammed  from  off  the  necks 
of  Egypt,  Arabia,  Turkey,  Persia,  and  other  Moslem  lands,  that  so  there  may  be  opened 
throughout  these  lands  a  great  door  and  effectual  for  the  Gospel,  that  the  Word  of  the 
Lord  may  have  free  course  and  be  glorified,  and  the  veil  upon  so  many  hearts  may  be 
removed,  through  Jesus  Christ,  our  Lord.     Amen.  —C.  M.  S.  Intelligencer. 


Problems  op  the  Non-Christian  World  89 

600  American  and  European  missionaries  at  work,  with  about  1,000 
native  workers  clustering  round  the  coast  regions.  But  if  you  take 
a  glance  across  that  vast  region,  from  the  mouth  of  the  Senegal  to 
Somaliland,  over  3,500  miles,  you  will  find  not  a  single  mis- 
sionary and  at  least  50,000,000  people— some  say  80,000,000  souls. 
Will  you  find  in  any  part  of  the  world  a  field  like  that?  Traverse 
Asia  and  America  and  find  me  a  region  of  3,500  miles  extent,  and 
^vith  fifty  to  eighty  million  people,  without  a  missionary.  And  yet 
God  has  provided  a  way,  as  I  have  already  shown  you.  Shall  we 
not  pray  that  this  great  continental  region  may  be  opened  up  to 
Christ? 

In  Central  Africa  I  find  a  region  nearly  as  large  as  Europe  has 
500  missionaries  at  work,  distributed  all  over  the  continent, 
and  that  rapid  progress  is  being  made.  But  unless  we  can  see  several 
native  churches  responding  like  the  churches  of  Uganda  and  Byarsa- 
land,  Central  Africa  can  hardly  be  evangelized  in  this  generation. 
This  constitutes  a  very  solemn  call. 

But,  come  to  South  Africa.  Here  there  is  a  broader  horizon  be- 
fore us,  because  this  is  a  partly  Christian  country,  and  we  have  a 
basis  of  supply.  Already  we  have  seven  missionary  societies  that  have 
worked  their  way  up  into  Central  Africa  from  Southern  Africa;  and 
we  shall  see  more  churches  following  their  example,  if  the  Lord  per- 
mit. And,  therefore,  it  seems  to  me  that  the  solution  of  the  Central 
African  problem  may  be  largely  solved  by  Southern  Africa. 

Brothers  and  sisters,  lift  up  your  eyes  and  look  upon  these  needy 
fields.  I  ask  this  audience  of  North  American  students,  have  you  no 
solution  in  your  hearts  for  this  problem  of  the  negro  race  on  the 
continent  of  Africa  to-day?  I  leave  the  charge  with  you  in  David 
Livingstone's  words,  dated  from  Ujiji,  1871,  two  years  before  he  died: 
"You  don't  know  what  you  can  do  until  you  try." 


THE  PROBLEM  OF  MOHAMMEDANISM 

Rev.  S.  M.  Zwemer,  F.  R.  G.  S. 

On  the  30th  of  June,  1315,  there  was  a  man  dragged  through  the 
streets  of  Bugia,  in  jSTorth  Africa,  and  as  he  stood  there  over  against 
a  Mohammedan  mob  telling  them  of  the  love  of  Jesus  Christ,  he  fell 
down  under  a  shower  of  stones  and  died  like  Stephen,  calling  upon 
God  to  forgive  them,  for  they  knew  not  what  they  did.  That  man 
was  the  first  missionary  to  the  Mohammedan  world.  Mohammed 
dates  his  rehgion  from  the  year  622.  This  first  missionary  and  first 
martyr  died  in  1315. 


90  The  Student  Missionary  Appeal 

About  the  year  1800  there  arose  the  second  missionary  of  the 
Mohammedan  world — Henry  Martyn.  For  all  those  500  years  be- 
tween lonely  Eaymond  Lull  and  the  noble  pioneer,  who  died  at 
Tocatjthe  Church  was  practically  dead  on  the  subject  of  Mohammedan 
missions.  To-night  I  desire  to  bring  that  problem  before  you,  with 
the  three  factors  that  it  has:  First,  the  present  state  of  the  Moham- 
medan world;  second,  the  present  need;  lastly,  the  present  call  to  the 
Mohammedan  world.  The  key  to  all  these  factors  is  found  in  the 
last  word  of  the  motto  which  is  the  watchword  of  this  Movement: 
"This  generation." 

First,  the  extent  of  the  Mohammedan  missionary  problem.  Islam 
stretches  not  only  over  long  ages  of  time,  but  over  long  areas  of 
space.  From  the  confines  of  the  Province  of  Yunan  the  Chinese 
pray  toward  Mecca,  and  the  whole  Soudan  prays  toward  Arabia  and 
the  rising  sun.  The  whole  of  Java,  Sumatra  and  Borneo  turn 
toward  Mecca  when  they  die.  All  the  northern  lands  of  the 
Mohammedan  Empire  also  turn  southward  for  prayer.  Islam  stretches 
over  three  continents. 

Let  me  read  to  you  the  statistical  problem.  In  Europe  there  are 
more  than  5,000,000  Mohammedans;  in  Asia  over  134,000,000  Moham- 
medans: in  Africa,  G0,000,000.  Turkey  in  Asia  has  13,000,000; 
Arabia,  10,000,000;  Persia,  over  7,000,000;  Eussia,  more  than  8,000,- 
000;  Afghanistan, 4,000,000;  Beloochistan,  500,000;  India,  57,300,000; 
China,  30,000,000,  some  say  30,000,000;  Java  and  Sumatra,  15,000,- 
000;  in  Egypt,  6,000,000;  in  Zanzibar,  over  150,000;  in  Morocco, 
5,000,000;  in  Tunis  and  Tripoli,  3,500,000;  Algiers,  3,000,000;  the 
regions  of  Lake  Tchad,  9,000,000;  the  Soudan,  10,400,000;  Sokoto  has 
14,000,000  Mohammedans;  and,  last  of  all,  the  great  Sahara,  10,- 
000,000. 

What  are  these  people?  They  are  very  different  in  civilization 
and  situation  and  also  in  their  language.  Arabic  is  the  language  of 
the  Koran,  and  that  Mohammedan  Bible  is  never  put  in  any  other 
language  by  Mohammedan  authority  than  Arabic.  And  yet  there 
are  millions  of  Mohammedans  to-day  who  speak  Eussian  and  Slavonic 
and  Persian  and  Swahili  and  the  Houssa  languages  of  Africa.  Mo- 
hammedans are  very  diverse  in  their  degree  of  civilization.  There  is 
Tippoo  Tib,  the  African  slave  trader!  By  his  side  stands  Ali  Said, 
graduated  from  the  University  of  Calcutta!  There  is  a  Mohammedan 
from  China,  and  one  who  has  come  all  the  way  across  Asia  from, 
Turkistan,  and  yet  they  all  stand  together,  unknown  to  each  other, 
and  yet  all  embracing  that  great  half-truth:  "La-ilaha-il- Allah,  wa  Mo- 
hammed er  rasool  Allah" — "There  is  no  God  but  God.  and  Moham- 
med is  his  prophet." 


Problems  of  the  Non-Ciiristian  World  91 

What  about  this  problem  in  regard  to  the  political  situation? 
What  is  the  political  situation  of  the  Mohammedan  world?  I  have 
prepared  a  chart,  which  I  hold  in  my  hand,  with  green,  white  and 
red  lines  reaching  across  it.  The  green  lines  show  those  Moham- 
medan lands  that  are  under  Turkish  rule.  We  have  heard  much 
of  how  the  Turk  is  holding  back  missions  to  Mohammedanism.  To- 
night I  defy  any  one  to  bring  that  excuse  again.  There  are  only 
18,000,000  Mohammedans  under  Turkish  rule.  All  the  others  are 
under  Christian  rule,  or  independent  rulers,  as  in  China,  Afghanistan 
or  Persia.  How  many  are  there  who  are  under  Christian  protection 
or  governments?  One  hundred  and  two  million.  Where  is  our 
faith,  that  we  put  the  political  obstacle  as  the  excuse  for  our  slug- 
gishness, for  our  backwardness  in  carrying  the  kingdom  of  God 
in  this  generation  to  the  Mohammedan  world?  What  about  the 
57,000,000  Mohammedans  in  India?  Of  the  103,000,000  under 
Christian  powers,  three-fourths  are  under  the  rule  of  two  Christian 
queens — may  God  bless  them! — Wilhelmina  of  Holland  and  Victoria 
of  England.  Well  may  the  Sultan  tremble  on  his  throne  when  the 
balance  of  Mohammedan  power  is  held  by  two  women  of  infidel 
nations! 

What  is  the  present  need  of  the  Mohammedan  world?  First 
of  all,  it  is  the  need  of  all  the  world — Jesus  Christ.  We  who  are 
missionaries  and  missionary  candidates  do  not  need  argument.  "Thou, 
0  Christ,  art  all  I  want."  Thou,  0  Christ,  art  all  tliey  want. 
Nothing  else  will  satisfy  them,  nothing  else  do  they  need  from  us. 
They  may  desire  it  and  finally  obtain  it,  but  they  need  nothing  from 
us,  not  even  our  civilization,  but  they  do  need  Jesus.  Why?  Because 
in  religion,  as  in  mathematics,  there  is  only  one  straight  line  between 
two  points.  There  are  not  two  religions,  no  more  than  there  can  be 
two  real  coinages  in  the  realm.  It  is  either  real  mint  or  counterfeit. 
There  is  only  one  straight  line  between  a  holy  God  and  a  helpless 
sinner — Jesus  Christ,  the  crucified.  "I  am  the  way,  the  truth  and 
the  life."  Now,  how  do  we  prove  that?  Not  from  the  Bible  neces- 
sarily, although  the  Bible  states  it,  but  from  practical  observation  of 
the  Mohammedan  world.  The  very  pillars  of  their  faith  are  rot- 
tenness. You  ask  a  Mohammedan  boy  at  school,  "What  are  the 
pillars  of  your  religion?"  He  says:  "The  creed,  prayer,  fasting, 
alms,  pilgrimage — five  pillars."  Their  creed  is  a  half-truth.  Their 
prayers  are  utter  formality.  Their  almsgiving — ^^dtness  the  whole 
Turkish  empire — stimulates  indolence.  Their  fasting  is  to  be  seen 
of  men.  And,  lastly,  their  pilgrimage  is  a  scandal  even  to  Moslem 
morality.  I  have  spoken  to  Moslems  v/ho  have  been  to  Mecca 
more  than  once,  and  have  read  a  book  by  a  Hollander,  who  spent 


92  The  Student  Missionary  Appeal 

a  year  and  a  half  in  Mecca  disguised  as  a  pilgrim,  and  that  book  has 
footnotes  which  prove  the  utter  moral  corruption  of  the  holy  city 
of  Mohammed.  What  does  the  Bible  tell  us  of  Mohammedanism? 
We  hear  very  much  concerning  this  boasted  pure  monotheism,  and 
that  the  Mohammedans  bow  before  the  same  God  we  all  know.  You 
would  not  know  Allah  as  your  heavenly  Father  if  you  read  of  liim 
in  the  Mohammedan  books.  He  is  not  our  God.  And  though  he 
were  the  Jehovah  of  the  Old  Testament,  with  all  His  glorious 
attributes  of  holiness  and  mercy,  the  mere  knowledge  of  God  will 
not  save  them.  "The  devils  also  believe  and  tremble."  But  the 
Mohammedan  does  not  tremble;  he  wraps  himself  in  the  robes  of  self- 
righteousness  and  stands  before  the  holy  God  unabashed,  unashamed. 
These  things  might  move  us  to  despair,  but  should  move  us  as  they 
moved  St.  Paul:  "For  many  walk  of  whom  I  have  told  you  often, 
and  now  tell  you  even  iveeping,  that  they  are  the  enemies  of  the 
cross  of  Christ.  Whose  end  is  destruction,  whose  god  is  their  belly 
and  whose  glory  is  in  their  shame,  who  mind  earthly  things."  The 
Mohammedan  world  needs  Christ. 

Now,  having  these  two  factors,  first  the  factor  of  the  extent  of 
this  problem,  politically  and  in  language  and  civilization,  and  having 
in  the  second  place  the  other,  the  most  important  factor,  the  spiritual 
factor,  the  condition  of  the  Mohammedan  world,  what  of  the  third 
factor?  What  is  the  present  call  from  the  Mohammedan  world? 
Is  the  Mohammedan  world  so  closed,  is  the  problem  so  great,  are  the 
obstacles  so  high,  that  it  is  impossible  to  surmount  them?  The  evan- 
gelization of  the  Mohammedan  world  in  tliis  generation — is  that  motto 
too  difficult  for  you  when  you  have  added  to  it  all  the  other  religions 
and  inscribed  it  on  your  banner?     What  does  it  mean? 

First  of  all,  the  encouraging  feature  is  this:  That  before  the  bat- 
tle is  to  be  won  the  enemy  has  already  been  divided  by  the  hand  of 
God.  Mohammedanism  is  no  longer  a  unit.  Not  only  has  it  been 
divided  politically,  but  spiritually  the  Mohammedan  world  is  not  one 
world.  I  do  not  speak  of  the  mere  divisions  of  many  moslem  sects, 
but  their  world  of  thought  has  been  shaken  to  its  very  foundations 
in  your  day  and  mine.  In  1810  Abd  El  Wahaab,  the  reformer  of 
Arabia,  was  born,  who  lived  and  died  a  Mohammedan,  but  who 
wrested  the  whole  of  Arabia  from  the  power  of  Turkey  forever,  be- 
cause he  said:  "By  this  Koran  we  stand  or  fall,  and  all  these  tradi- 
tions and  additions  are  utter  lies."  You  have  all  read  of  the  great 
movement  in  the  present  day  in  Persia;  how  the  Babis  are  grasping 
after  the  God  they  know  not;  how  they  have  thrown  down  the  Koran 
and  are  searching  for  a  new  era  under  a  new  prophet,  and  how  they 
have  founded  a  new  religion.     What  do  these  things  mean?     The 


Problems  of  the  Non-Christian  World  93 

missionaries  in  India  know  that  it  is  just  as  it  were  the  faint 
glimmering  of  dawn  before  the  sunrise  came  to  them.  It  is  the 
Brahmo  Somaj  of  Islam;  it  is  the  grasping  after  things  that  hearts 
long  for  and  that  they  cannot  find  in  the  religion  of  Mohammed. 

The  present  call  of  the  Mohammedan  world  is  for  men.  The  un- 
occupied field  you  will  see  on  your  chart,  the  unoccupied  Mohammedan 
world  is  the  challenge  to  your  faith.  And  cannot  you  see  that  once 
more  there  is  a  Goliath  standing  before  the  armies  of  Israel,  and  that 
there  is  the  David  of  Bethlehem,  who  faces  the  great  Goliath  of  the  Mo- 
hammedan world  and  flings  down  this  challenge  in  your  name  and 
mine:  "Thou  comest  to  me  with  a  sword  and  with  a  spear  and  with  a 
shield;  but  I  come  to  thee  in  the  name  of  the  Lord  of  hosts,  the  God 
of  the  armies  of  Israel  whom  thou  hast  defied!"  And  that  is  the  sin 
of  the  Mohammedan  world,  that  they  have  taken  Mohammed  and  put 
him  on  the  throne  of  Jesus  Christ.  Friends,  fellow  students,  volun- 
teers, the  evangelization  of  the  Mohammedan  world  in  this  generation 
is  entirely  possible,  if  you  will  be  willing  in  the  day  of  God's  power. 
And  may  God  bless  you  as  you  go  forth  to  battle! 


THE  PROBLEM  OF   CONFUCIANISM 

Rev.   Harlan  P.  Beach 

An  empire  with  a  past  unparalleled  in  history,  with  a  present- 
which  is  being  regarded  with  the  utmost  interest  by  all  the  great 
civilized  Powers,  with  a  future  most  impressive  because  of  its  poten- 
tial influence  on  the  family  of  nations,  is  one  that  should  command 
our  earnest  attention.  Problems  confront  the  Christian  Church  as 
it  approaches  that  tremendous  Empire.  Let  us  consider  some  of 
these  and  at  the  same  time  glance  at  a  few  partial  solutions  of  these 
problems. 

I.     Some  problems  of  Confucianism  stated. 

1.  The  flrst  problem  of  Confucianism  lies  in  its  complexity.  If 
you  expect  to  find  in  it  a  system  of  ethics  you  will  not  be  disappointed. 
If  you  regard  Confucianism  as  a  system  of  politics  you  are  correct 
in  so  doing.  If  you  look  upon  it  as  a  religion  you  are  right  in  a 
sense;  if  a  system  of  sociology  or  political  economy,  you  are  right. 
But  if  you  regard  it  as  one  of  these  alone,  you  are  making  a  grievous 
mistake.  The  first  thing  then  for  the  student  volunteer  to  under- 
stand concerning  Confucianism  is  that  it  is  a  complex  system.  If 
he  looks  upon  it  from  one  angle  only,  and,  because  he  sees  that 
there  is  evil  there,  says  that  the  system  is  entirely  bad,  he  is  certain 
to  alienate  the  interest  of  a  large  number  of  people,  and  this  one 


94  The  Student  Missionary  Appeal 

cannot  afford  to  do.  If,  on  the  other  hand,  the  volunteer  says 
that  because  Confucianism  contains  a  splendid  system  of  etliics  it 
ought  to  he  commended  at  all  points,  he  is  simply  whitewasliing 
what  must  not  he  made  wholly  attractive  to  men.  Guard  then 
against  these  two  extremes  and  rate  the  system  at  its  true  value, 
looking  upon  it  as  a  whole. 

2.  A  second  problem  lies  in  the  official  representatives  of  Con- 
fucianism. The  first  thing  one  notices  concerning  them  is  that 
they  are  extremely  numerous.  In  my  little  city  there  used  to  come 
together  annually  for  the  B.  A.  examinations  from  three  to  six 
thousand  students.  In  the  entire  Empire  last  year  there  were  a 
vast  number  who  took  the  M.  A.  examinations.  In  one  center 
alone  over  20,000  such  students  gathered  to  be  examined.  The 
M.  A.  degree,  you  will  understand,  is  not  gained  as  readily  as  in  the 
United  States.  The  candidate  has  to  earn  it  by  the  hardest  work. 
It  has  been  estimated  that  at  least  a  million  every  yeai'  go  up  for 
examination  to  the  different  literary  centers  of  that  great  land.  The 
significance  of  this  fact  lies  in  the  further  fact  that  throughout  the 
whole  Empire,  even  in  its  smallest  hamlets,  there  are  men  who  are 
pitted  against  you — the  most  influential  men  in  these  towns  and 
villages. 

Not  only  are  they  numerous,  but  they  are  men  of  the  utmost 
dignity,  a  dignity  which  is  only  surpassed  by  a  colossal  conceit  and 
dense  ignorance.  In  illustration  of  this  last  point  there  occurs  to 
me  the  case  of  a  member  of  the  Hanlin  Yuan,  which  corresponds 
to  the  French  Academy  in  its  palmiest  days.  A  member  of  that 
highest  literary  body  in  the  Empire  came  to  our  station  one  day 
to  discuss  western  astronomy.  I  remember  well  his  theory,  which 
he  thought  far  superior  to  western  theories,  concerning  the  forces 
which  hold  the  earth  in  place  and  maintain  it  in  its  orbit.  Ho 
held  that  it  retains  its  position  because  pressed  upon  on  all  sides 
with  equal  force  by  a  sphere  of  air  which  would  not  allow  it  to  fall 
in  any  direction.  This  sphere  in  turn  rolls  upon  the  sun  after  the 
manner  of  a  wheel,  and  thus  once  in  a  year  makes  its  annual  revo- 
lution. Its  sufficient  proof  was  this:  Take  a  bean,  place  it  in  a  beef 
bladder  and  upon  inflating  the  bladder  the  bean  will  take  up  its 
position  in  the  center,  where  it  is  kept  in  place  by  the  pressure  of  the 
air  coming  upon  it  from  all  sides.  "Yes,"  said  the  missionary,  "but 
the  bean  is  rattling  around  in  the  bottom."  "Is  that  so?"  he  said. 
"I  never  tried  it,  but  they  all  say  so."  And  the  self-sufficient, 
dignified  scholar  went  his  way  as  ignorant  as  when  he  came  into  the 
missionary's  home.  This  is  a  fair  sample  of  the  conceited  ignorance 
with  which  a  missionary  has  to  contend. 


Problems  of  the  Non-Christian  World  95 

Another  difficulty  with  this  accredited  representative  of  Con- 
fucianism lies  in  the  word  corrupt.  If  they  were  not  powerful, 
corruption  would  mean  little;  hut,  as  a  matter  of  fact,  they  are  the 
rulers  of  China,  the  Emperor  being  a  mere  puppet  in  their  hands, 
and  hence  corruption  dominates  the  nation.  This  literary  man,  the 
real  ruler  of  the  Empire,  stands  now  in  a  life  and  death  struggle 
with  all  the  powers  of  western  civilization.  He  knows  that  the 
degrees  corresponding  to  our  M.  A.,  Ph.  D.,  etc.,  are  soon  to  be 
wrested  from  him  by  these  hated  foreigners,  all  of  whom  he  regards 
as  Christians.  You  can  see,  therefore,  how  serious  an  obstacle  the 
missionary  finds  in  Confucianism's  official  representative. 

3.  Turning  now  to  the  difficulties  which  we  discover  in  the 
system  itself,  we  shall  find  the  basal  one  to  be  its  lack  of  a  doctrine 
of  God.  It  may  be  that  in  ancient  times  China  worshiped  a  single 
Supreme  Being.  Be  that  as  it  may,  it  is  certain  that  since  the  days 
of  Chu  Fu-tzu  more  than  600  years  ago  it  has  had  no  idea  of  a 
personal  God.  So  deficient  is  the  Chinese  mind  in  true  ideas  con- 
cei-ning  deity  that  one  of  the  rules  which  nearly  every  missionary 
organization  in  China  practically  abides  by  is  this:  The  Term  Ques- 
tion shall  not  be  discussed  in  the  meetings  of  this  society.  Why?  do 
you  ask.  Simply  because  there  is  no  name  expressing  what  we  mean 
by  God,  and  consequently  the  utmost  feeling  arises  when  good  mis- 
sionaries talk  the  matter  over,  each  contending  for  the  merits  of  his 
approximation  to  the  truth.  I  do  not  mean  to  say  that  gods  are 
unknown  in  the  Empire,  for  polytheism  prevails  there,  yet  in  the 
thought  of  the  Confucianist  there  is  something  very  much  akin  to 
atheism,  save  in  one  direction,  to  be  mentioned  later. 

A  difficulty  naturally  following  the  above  is  the  false  idea  con- 
cerning man  entertained  by  the  Confucianist.  The  prevailing 
thought  of  these  men  is  enshrined  in  a  sentence  which  has  been  com- 
mitted to  memory  by  more  persons  probably  than  any  other  sentence 
that  has  ever  been  penned.  I  allude  to  the  first  six  words  of  the 
San  Tzu  Ching:  Jen  cliili  ch'u,  Hsing  pen  slian,  which  translated 
mean,  "Men  at  their  birth  are  by  nature  radically  good."  Mencius, 
who  is  as  much  greater  a  philosopher  than  Confucius  as  Plato  was 
than  Socrates  expressed  the  same  thought  when  he  maintained  that 
it  is  as  unnatural  for  a  man  to  be  anything  but  virtuous  as  it  is  for 
water  to  run  uphill.  Their  views  concerning  sinful  nature  in  gen- 
eral are  indicated  by  the  above  statement.  That  is,  their  anthro- 
pology, in  the  theological  sense,  is  not  in  accordance  with  observed 
facts  and  does  not  agree  with  Scripture. 

Naturally,  a  third  point  follows.  Their  soteriology  is  utterly 
wrong  according  to  Christian  ideas.     With  no  adequate  conception  of 


96  The  Student  Missionary  Appeal 

God  and  of  sin,  there  is  no  need  of  a  divine  Savior.  Each  man  is  left 
to  hopelessly  work  out  his  own  salvation. 

If  time  permitted  we  would  mention  as  a  fourth  difficulty  in  the 
system,  the  Confucian  view  of  eschatology  which  is  only  hinted  at, 
however,  in  the  classics,  but  this  must  be  omitted  that  another  more 
serious  problem  confronting  the  missionary  may  be  mentioned.  I  refer 
to  the  magnificent  ideas  concerning  ethics  which  obtain  among  the  ad- 
herents of  Confucius.  The  five  relations  of  Confucianism  are  gener- 
ally well  discussed.  There  are,  however,  other  and  higher  relations 
which  are  not  touched  upon  at  all,  especially  the  relations  between 
man  and  God.  Now,  gentlemen,  we  are  to  remember  that  just  in 
proportion  as  a  system  approaches  truth,  that  system  becomes  a  dan- 
gerous counterfeit.  You  are  therefore  to  be  pitted  against  a  very  close 
semblance  of  truth,  and  must  deal  with  excellences  which  are  to  be 
acknowledged.  The  Confucianist,  blind  to  spiritual  truths,  will  not 
much  desire  a  Christianity  which,  according  to  his  conceptions,  is  so 
little  superior  to  his  own  system. 

4.  Let  us  now  pass  on  to  consider  Confucianism  in  its  broader 
sense.  It  affects  not  merely  the  few  millions  of  scholars  in  the  Empire 
who  are  powerful,  but  it  affects  the  whole  population  in  very  great 
measure.  It  influences  the  life  of  the  nearly  four  millions  of  China, 
and  to  a  less  degree  sways  the  population  of  Mongolia  and  that  newest 
Empire  of  Korea.  It  affects  remotely  Japan,  where  it  is  held,  I  am 
glad  to  say,  in  its  very  best  form. 

"\Ye  are  to  remember,  moreover,  that  included  in  the  vague  term 
Confucianism  is  a  great  deal  of  religion  which  we  need  to  meet  and 
combat  still  more  strongly.  Thus  the  vast  populations  of  China  are 
subject  to  the  northern  type  of  Buddhism,  and  this  will  cause  you 
greater  difficulty  perhaps  than  Confucianism  proper.  Taoism  fills  the 
Empire  with  superstitions  which  prove  bold  antagonists  in  some  sec- 
tions. Then  there  is  ancestral  worship,  the  very  citadel  of  the  Chinese 
Gibraltar.  It  is  by  all  odds  the  most  difficult  problem  confronting  the 
Church  of  God  as  it  seeks  to  capture  China's  millions,  resting,  as  it 
does,  upon  a  foundation  which  is  so  entirely  natural  and  insinuating  it- 
self into  the  deepest  life  of  the  people.  You  will  find  all  your  energies 
brought  into  play  as  you  cope  with  that  mighty  difficulty.  The  above 
are  but  a  few  points  which  stand  out  above  the  others  as  the  missionary 
faces  China  and  its  unspeakable  needs. 

II.  Some  partial  solutions  to  Confucian  problems. 

Let  us  now  turn  to  this  side  of  our  topic  and  see  what  attempts 
have  been  made  to  overcome  the  difficulties  just  stated  and  others 
which  have  not  been  mentioned. 

1.  We  will  begin  upon  the  lower  plane  and  see  what  the  civiliza- 


Problems  of  the  Non- Christian  World  97 

tion  of  the  West  is  doing  to  meet  Confucianism.  War  early  laid  its 
mailed  hand  upon  the  water  gates  of  the  Empire  and  they  are  held  in 
its  iron  grasp.  Tliis  means  that  the  Christian  missionary  can  live  and 
labor  freely  in  those  great  centers  of  commercial  activity.  Later  other 
wars  came  upon  China,  and  as  a  result  the  missionary  was  able  to  leave 
the  water  gates  and  go  at  will  throughout  all  those  populous  eighteen 
provinces.  Again,  civilization  has  brought  in  its  wake  the  beginnings 
of  a  railroad  system,  which  is  of  the  utmost  importance  in  the  speedy 
evangelization  of  the  Empire. 

Commerce  has  done  much  for  China.  When  it  had  become  fairly 
well  developed  a  system  of  customs  became  a  necessity,  and  it  is  proba- 
ble that  that  service  is  more  carefully  administered,  and  perhaps  with 
less  corruption,  than  that  of  America.  But  why?  Because  its  head, 
Sir  Eobert  Hart,  is  a  man  who  is  absolutely  incorruptible,  and  the  for- 
eigners under  his  supervision  are  not  allowed  to  retain  their  positions 
if  they  are  known  to  be  in.  the  slightest  degree  open  to  bribes.  As  a 
result  the  Chinese  Empire  has  a  magnificent  object  lesson  in  honesty 
and  it  is  having  a  large  effect  upon  Confucianism. 

Industry  has  also  accomplished  much,  especially  since  the  Japan- 
ese war.  I  have  traveled  in  provinces  where,  if  you  went  down  twenty 
feet  for  coal,  you  were  in  danger  of  striking  the  great  Dragon's  tail 
and  bringing  upon  the  luckless  population  the  greatest  evils.  But  the, 
foreign  miner  comes  and  the  mine  is  sunk  as  deep  as  you  please  with- 
out even  striking  the  Dragon.  Naturally,  in  such  districts,  that 
mighty  system  of  sujjerstition,  known  as  Feng  8hui,  which  is  more 
powerful  than  anything  else  in  the  Chinese  mind  except  ancestral  wor- 
ship, has  been  slain  by  the  miner. 

Mills  of  .various  sorts  and  foreign  machinery  to  a  limited  extent 
have  entered  the  Empire  as  a  powerful  competitor  with  hand  labor. 
This  at  present  is,  perhaps,  an  obstacle  in  the  way  of  Christianity,  yet 
it  is  bound  to  have  its  effect  upon  a  system  that  scoffs  at  anything 
novel. 

2.  Education  has  perhaps  had  a  more  helpful  influence  in  coun- 
teracting the  evils  of  Confucianism  than  any  of  the  factors  above  men- 
tioned. China  found  during  the  Japanese  war  that,  in  order  to  meet 
that  pigmy  nation  of  the  Rising  Sun,  she  must  know  something;  hence, 
since  her  humiliating  and  costly  defeat,  she  has  permitted  literary  can- 
didates to  pass  examinations  upon  other  themes  than  those  based  on 
their  Four  Books  and  Five  Classics.  This  was  tentatively  allowed  pre- 
vious to  the  war,  but  was  never  emphasized  as  it  has  been  since  that 
event.  They  have  even  gone  so  far  as  to  take  up  questions  which  are 
not  scientific  in  character.  You  can  imagine  how  some  of  those  can- 
didates for  the  A.  M.  deajee  last  fall  were  astonished  to  find  on  their 


98  The  Student  Missionary   Appeal 

examination  papers  a  request  to  give  an  account  of  Xoah  and  the 
Flood.  The  most  popular  man  in  that  neighborhood  after  that  was 
the  man  who  possessed  or  could  sell  a  Bible.  "Give  us  the  Christian's 
Bible.  Let  us  find  out  all  that  we  may  about  old  Noah  and  the  Flood," 
was  the  demand  of  the  day.  When  western  science  and  western  sys- 
tems of  religion  are  formally  recognized  in  the  examination  halls,  an 
entering  wedge  has  been  thrust  into  Confucianism  which  will  do  much 
to  strike  off  from  it  its  elements  of  weakness. 

3.  Let  us  look  at  another  series  of  attempts  toward  the  solution 
of  the  Confucian  problem.  It  is  the  attempt  to  attack  Confucianism 
in  its  high  places,  at  its  strategic  points.  Were  you  to  go  to-night  into 
the  world's  greatest  Capital — in  some  senses — that  of  Peking;  if  you 
were  to  pass  through  its  massive  gates — the  finest  in  the  world — on 
through  the  narrow,  filthy  streets  to  the  Forbidden  City,  you  would 
find  in  one  of  those  palaces  one  of  the  finest  New  Testaments  in  exist- 
ence. Christian  Chinese  women  united  to  present  to  the  Empress 
Dowager,  on  her  sixtieth  birthday,  this  matchless  volume,  and  she  had 
not  had  it  in  the  palace  more  than  an  hour  before  a  messenger  went 
from  the  Emperor  to  the  Bible  Depository  to  secure  for  him  a  copy  of 
the  Scriptures  such  as  common  people  used,  and  before  many  hours 
had  elapsed  he  not  only  had  read  many  pages,  but  had  marked  upon 
it  passages  which  he  approved  of  or  else  disapproved. 

Another  strategic  element  in  Confucianism  is  the  third  degree 
man,  and  I  well  remember  a  night  in  Peking  when  a  company  of  us 
Y.  M.  C.  A.  men  went  to  the  great  examination  hall,  where  we  re- 
mained from  midnight  until  the  next  noon,  distributing  to  the  7,000 
or  8,000  men  from  every  province  of  the  Empire  who  came  up  there 
for  examination  some  25,000  copies  of  the  Christian  Scriptures  and 
other  books.  It  reminded  one  of  that  scene  described  in  the  eighth 
chapter  of  Acts,  as  that  afternoon  and  the  following  day  men  might 
be  seen  in  their  carts  returning  to  the  most  distant  sections  of  China 
reading  the  Word  of  God,  as  did  the  Eunuch  of  old. 

Christian  literature  is  doing  much  toward  reaching  the  strate- 
gic men  of  the  Empire.  The  province  of  Hu  Nan,  the  great  center  of 
anti-foreign  agitation,  has  been  touched  by  Christian  periodicals  and 
books.  To  their  surprise  they  have  learned  that  the  missionary  is  the 
truest  friend  of  the  nation.  The  literary  Chancellor  of  that  province 
recently  sent  to  Shanghai,  requesting  that  the  Chinese  editor  of  one 
of  those  Christian  magazines  be  allowed  to  come  to  one  of  their  insti- 
tutions to  take  charge  of  the  work  there.  This  is  a  most  significant 
fact,  and  shows  what  is  being  done  by  this  agency  to  reach  the  key  men 
of  the  nation. 

4.  But  we  must  pass  on  to  consider  what  missionaries  regard  as 


Problems  op  the  Non- Christian  World  99 

the  essential  solution  of  Confucianism's  mighty  problems.  God  has 
set  men  and  women  from  the  Occident,  in  the  midst  of  non-Christian 
nations,  to  be  to  them  a  human  Logos,  a  living  and  active  Word  of  God 
among  them.  Let  these  living  factors  set  in  motion  all  the  powers 
possible — the  school,  the  printing  press,  the  hospital,  the  church,  the 
power  of  personal  influence — every  agency  that  can  be  set  in  motion 
that  may  be  used  in  bringing  God  to  these  people.  These  are  the  mo- 
tive forces  under  God  which  are  to  prove  effective  in  pulling  down 
Confucian  strongholds. 

And  remember  that  the  foreign  missionaries  must  always  be  com- 
paratively few  and  that  in  a  great  native  constituency  must  be  found 
the  main  contingent,  who  are  to  be  led  to  the  attack  by  men  and 
women  from  Christian  lands.  In  the  future  Church  of  God  in  China 
these  Chinese  are  to  be  most  powerful.  Lay  your  life,  then,  beside 
their  lives;  teach  them  to  be  men  and  women  of  God;  inspire  them  to 
become  the  leaven  which  shall  eventually  leaven  the  whole  mass. 

Once  more,  see  to  it  that  the  Word  of  God  goes  where  even  Chi- 
nese Christians  cannot  enter.  If  one  had  time  to  tell  of  the  triumphs 
which  have  been  won  by  the  simple  Word  of  God  without  a  mission- 
ary within  miles  of  that  printed  Word,  you  would  say,  "Thank  God 
for  the  Bible  Societies."  And  the  tract  is  in  some  respects  even  more 
useful.  There  is  one  Chinese  catechism  and  one  booklet  which  prob- 
ably have  led  more  men  to  Christ  than  any  gospel. 

Let  us  also  remember  that  the  Spirit  of  God  is  mighty  and  ef- 
fective. He  can  work  through  the  missionary,  the  native  Christian, 
the  printed  Word,  to  destroy  these  high  places  of  Confucianism,  and 
we  are  not  to  forget  as  volunteers,  if  we  are  going  against  that  mighty 
brazen  wall,  that  Chinese  wall  of  difficulties,  that  we  shall  be  utterly 
useless  unless  we  go  against  it  as  men  and  women  of  spiritual  power. 

One  other  word.  You  men  and  women  who  will  never  see  the 
shores  of  the  Middle  Kingdom  should  remember  that  the  Church  of 
God  must  stand  solidly  behind  those  who  go  to  the  field,  if  much  1= 
to  be  accomplished  there.  Ee-enforcements  are  greatly  needed  and 
they  must  be  sent  to  the  front  by  those  who  remain.  Once  there,  these 
brothers  and  sisters  of  ours  must  be  constantly  borne  up  in  prayer 
as  they  assail  Confucian  citadels.  A  little  girl  of  ten,  now  a  gradu- 
ate of  Smith  College,  wrote  to  me  once,  "Every  night  when  the  sun 
goes  down  I  pray  that  God  may  carry  the  light  to  you  with  His  sun 
and  that  he  may  be  with  you  in  your  work,"  and  you  cannot  tell  what 
a  source  of  strength  that  little  girl's  prayers  were  to  me.  Eemember, 
then,  that  the  Celestial  Empire  is  yours,  if  you  will  rise  and  take  it 
in  the  name  of  Jehovah.  The  past,  the  present,  the  possible  future 
of  the  greatest  nation  on  the  face  of  this  globe  is  practically  in  your 


100  The  Student  Missionary  Appeal 

hands  to-night,  because  within  your  power,  so  far  as  man  is  concerned, 
hes  the  most  potential  solution  of  the  problems  of  Confucianism. 
Did  time  permit  I  could  show  by  statistics  how  strong  a  reason  we 
have  to  believe  that  Christianity  is  really  what  I  have  called  it,  the 
essential  solution  of  Cliina's  manifold  difficulties.  It  is  God  who  has 
placed  upon  your  heart  and  witliin  your  power  the  burden  for  the 
Celestial  Kingdom.  Let  it  ever  remain  there  until  China's  millions 
shall  be  millions  obedient  to  Jesus  Christ,  our  Lord  and  King. 


THE  PROBLEM  OF  HINDUISM 

Mr.  Robert  P.  Wilder 

Wliat  is  Hinduism?  A  Brahman  attempted  to  give  me  a  defini- 
tion, but  before  he  completed  his  statement  another  Brahman  contra- 
dieted  him.  It  is  easier  to  state  what  Hinduism  is  not  than  what 
it  is.  It  is  the  residuum  left  after  eliminating  Sikhism,  Jainism, 
Islamism  and  the  other  religions  of  India.  Its  main  characteristics 
are  the  recognition  of  caste  and  the  authority  of  the  Brahman  priest- 
hood. It  includes  a  quasi-monotheism,  pantheism,  polytheism,  poly- 
demonism  and  atheism.  An  authority  on  India,  Sir  Alfred  Lyall, 
has  said:  "The  Hindu  religion  is  a  religious  chaos.  It  is  like  a 
troubled  sea,  without  shore  or  visible  horizon,  driven  to  and  fro  by 
the  winds  of  boundless  credulity  and  grotesque  invention." 

I.  Its  Antiquity.  Two  thousand  years  ago  India  had  a  civiliza- 
tion of  a  high  order.  The  Eig  Veda  is  said  to  date  from  near  the 
time  of  Moses.  Hinduism  has  grown  through  thousands  of  years 
into  the  habits  and  customs  of  the  people;  and  in  India  custom  is  king. 

II.  Its  Elasticity.  A  Hindu  may  believe  anything  or  nothing, 
provided  he  conforms  to  the  rules  of  caste  and  respects  the  Brah- 
mans.  "Jathay  Chava  thathay  devah."  "Where  your  faith  is  there  is 
God."  Like  a  rubber  ball  Hinduism  receives  all  impressions  and 
soon  reverts  to  its  former  shape.  M.  Barth's  statement  is  just: 
"Among  all  the  kindred  conceptions  that  we  meet  with,  there  is  not 
another  wliich  has  shown  itself  so  vigorous,  so  flexible,  so  apt  as  this 
to  assume  the  most  diverse  forms  and  so  dexterous  in  reconciHng  all 
extremes,  from  the  most  refined  idealism  to  the  grossest  idolatry; 
none  has  succeeded  so  well  in  repairing  its  losses;  no  one  has  pos- 
sessed in  such  a  high  degree  the  power  of  producing  and  reproducing 
new  sects,  even  great  religions;  and  of  resisting  by  perpetual  regenesis 
in  this  way  from  itself,  all  the  causes  that  might  destroy  it,  at  once 
those  due  to  internal  waste  and  those  due  to  external  opposition." 
Compromise  is  its  cry  and  it  compromises  by  including  all  rivals 


Problems  op  the  Non-Christian  World  101 

within  itself.  It  could  absorb  Christianity  if  Christians  would  con- 
sent to  form  a  subcaste  by  themselves  and  pay  homage  to  the  Brah- 
mans. 

III.  Its  Solidity.  Five  hundred  years  before  Christ  a  mighty 
upheaval  occurred  in  the  silent  waters  of  Hinduism  and  the  island 
of  Buddliism  was  the  result.  For  centuries  the  religion  of  Sakya 
Muni  was  powerful  in  India.  Political  prestige  and  a  popular  ethical 
code  were  on  its  side.  But  steadily  Hinduism  undermined  it  until 
Buddhism  crumbled  away  and  disappeared  from  India.  Where  it 
once  towered  aloft  we  see  notliing  save  the  stagnant  waters  of  Hin- 
duism. There  are  only  three  hundred  thousand  Buddhists  in  all 
India.  Later  Mohammedans  overran  India,  but  Hinduism  has 
checked  it  "by  the  sheer  force  of  inertia."  All-conquering  Islam  is 
practically  effete  in  India.  The  power  of  Hinduism  is  seen  in  the 
caste  S5'^stem  among  many  Mohammedans.  Often  where  Hinduism 
and  Islam  exist  in  numerical  equality  side  by  side,  the  Braliman  of- 
ficiates at  all  family  ceremonial  and  "the  convert  to  Mohammedanism 
observes  the  feasts  of  both  religions  and  the  fasts  of  neither."  This 
Goliath  of  Hinduism  has  successfully  defied  both  Buddhism  and  Mo- 
hammedanism— two  of  the  greatest  Missionary  religions  of  the  world. 
To-day  it  defies  the  armies  of  the  living  God. 

IV.  Its  Fruits. 

1.  The  Intellectual  Fruits.  Is  not  Hinduism  unreasonable,  since 
it  includes  within  it  pantheism,  polytheism  and  atheism?  Pantheism 
denies  the  personality  of  God  and  the  responsibilty  of  man.  The 
doctrine  of  Maya  deprives  human  thought  of  all  validity.  "We  can 
neither  know  that  Absolute  One  while  compassed  with  mind,  nor  seek 
after  it."  The  Vedanta  says  of  the  Absolute,  "From  whom  words 
turn  back  together  with  the  mind  not  reaching  him."  "The  eye  goes 
not  thither,  nor  speech,  nor  mind.  Not  this,  not  this."  Polytheism 
also  is  unreasonable.  How  can  a  thinking  man  believe  that  the 
world  is  governed  by  many  gods,  presiding  over  different  parts  of 
nature  and  fighting  against  each  other?  How  can  he  place  confi- 
dence in  a  religion  which  has  a  pantheon  consisting  of  330,000,000 
idols  and  idol  symbols?  Daily  he  hears  bells  rung  to  arouse  the 
deity  from  its  slumbers  and  he  sees  the  inanimate  god  bathed  and 
fed.  He  also  sees  the  worship  of  animate  things  such  as  serpents, 
monkeys,  cows  and  elephants.  "Should  we  believe  or  think?"  said 
a  Brahman  to  me.  The  question  was  pertinent  in  view  of  the  un- 
reasonableness of  Hinduism.  Have  the  masses  been  immersed  in 
ignorance*  in  order  that  they  may  blindly  believe  and  not  think? 
One  may  not  teach  a  Sudra  "for  he  who  tells  him  the  law  or  enjoins 
upon  him  observances,  he  indeed  together  with  that  Sudra  sinks  into 


102  The  Student  3Iissionary  Appeal 

the  darkness  of  the  hell  called  asamvratta  (unbounded)."  So  say 
the  Hindu  "divine"  laws.  What  then  is  the  mental  condition  of 
India's  millions?  Only  one  in  nineteen  can  read  or  write.  Of  the 
liO.oOO.OOO  women  only  o-i3,495  are  classed  as  literate.  Even  the 
languages  of  India  feel  the  effects  of  Hinduism,  The  Hindi,  one  of 
the  leading  vernaculars,  has  no  word  for  '"person,"  no  one  word  for 
"chastity,"  as  apphed  to  men,  and  no  adequate  term  for  "'conscience.'" 

2.  The  Physical  Fruits  of  Hinduism.  The  poverty  of  the  people 
is  due  largely  to  astrological  superstition.  The  declaration  of  certain 
days  as  unlucky  interferes  with  business  enterprise.  Caste  also  has 
crippled  commercial  progress.  The  Hindu  law  says,  "An  accumula- 
tion of  wealth  should  not  be  made  by  a  Sudra,  even  if  he  is  able  to  do 
so."  "A  Brahman  may  take  possession  of  the  goods  of  a  Sudra  with 
perfect  peace  of  mind,  for,  since  nothing  at  all  belongs  to  this  Sudra 
as  his  own,  he  is  one  whose  property  may  be  taken  away  by  his  master." 
Such  effects  of  Hinduism  as  himian  sacrifice,  infanticide  and  Suttee 
are  no  longer  allowed  by  the  British  Government.  We  should  not, 
however,  forget  that  within  a  period  of  four  months  in  the  year  1824 
one  hundred  and  fifteen  widows  were  burnt  alive  in  the  neighborhood 
of  Calcutta.  Previous  to  1837,  that  is  only  sixtj'-one  years  ago,  about 
150  human  sacrifices  were  annually  offered  in  Goomsur.  Villages  near 
the  city  of  my  birth  were  scoured  by  emissaries  of  the  Hindu  queen 
to  seize  girls  to  be  offered  as  sacrifices  on  the  altars  of  the  goddess 
Kali.  In  Kattiawar  and  Kutch  three  thousand  girl  babies  were  mur- 
dered yearly.  To-day  we  see  the  sad  effects  of  this  system  as  we  study 
the  condition  of  the  23,657,429  widows — 13,878  of  whom  are  said  to 
be  under  four  years  of  age;  and  also  as  we  consider  the  death  rate, 
which  is  nearly  double  that  of  England.  Periodic  famines  and  the 
fevers  and  density  of  population  are  not  the  only  causes  to  make  the 
average  duration  of  life  only  twenty-four  years  in  India,  against  nearly 
forty-four  in  England.  Twenty-six  per  cent,  of  the  children  die  be- 
fore they  reach  the  age  of  one  year.  In  England  only  15.6  is  the  rule. 
Caste  feeling  leads  the  people  to  protest  against  sanitary  measures  and 
segregation  hospitals.  Much  of  the  mortality  in  plague  and  famine  dis- 
tricts is  due  to  caste,  wliich  is  the  keystone  to  the  arch  of  Hinduism. 
Eajah  Sir  Madava  Eow  has  weU  said:  "There  is  no  community  on  the 
face  of  the  earth  which  suffers  less  from  political  evils  and  more  from 
self-inflicted  or  self-accepted  or  self-created  and,  therefore,  avoidable, 
evils  than  the  Hindu  community." 

3.  The  Moral  Effects  of  Hinduism.  "A  religion  which  does  not 
inspire  its  followers  with  a  love  of  Justice  and  devotion  to  truth  is  even 
worse  than  no  religion;  and,  therefore,  purification  of  religion  is  nec- 
essary."   These  are  the  words  of  a  prominent  Brahman  in  Western 


Problems  of  the  Non-Christian  World  103 

India.  We  gladly  admit  that  there  are  gems  of  truth  and  beauty  in 
some  of  the  sacred  books  of  India.  To-night,  however,  we  are  not 
considering  isolated  truths  in  Hindu  philosophy  and  poetry,  but  Hin- 
duism as  it  exists  to-day.  Leading  Hindus  tell  us,  "The  Upanishads 
do  not  form  any  part  of  the  religion  of  the  Hindus  as  it  is  found  in 
their  everyday  life.  In  actual  practice  they  are  either  Sivites  or 
Saktas  or  Krishma  worshipers.  In  fact,  abomination  worship  is  the 
main  ingredient  of  modem  Hinduism."  Krishma  is  the  most  popular 
of  the  Hindu  gods.  His  lying,  thieving  and  immoralities  are  admitted 
by  the  masses.  "Yatha  devah,  thatha  bhaktah" — "as  is  the  god  so  is 
the  worshiper,"  is  a  saying  commonly  uttered  in  India.  Its  truth  is 
proved  by  the  immoralities  practiced  in  Hindu  temples.  The  dancing 
girls  of  Orissa  memorialized  the  Lieutenant-Governor  of  Bengal  "that 
their  existence  is  so  related  to  the  Hindu  religion  that  its  ceremonies 
cannot  be  fully  performed  without  them."  These  poor  women  are 
monuments  to  the  moral  depravity  of  Hinduism.  The  Indian  Penal 
Code  of  the  British  Government  states  that  any  public  exhibition  of 
obscenity  is  liable  to  fine  and  imprisonment  with  the  following  excep- 
tion: "This  section  does  not  extend  to  any  representation  *  *  *  on 
or  in  any  temple,  or  on  any  car  used  for  the  conveyance  of  idols,  or 
kept  or  used  for  any  religious  purpose."  So,  according  to  Hinduism, 
that  is  rehgiously  right  which  is  morally  wrong.  The  Hindu  religion 
permits  within  its  temples  that  which  the  government  cannot  allow 
in  the  streets. 

4.  Its  Spiritual  Fruits.  A  Hindu  says,  "A  sublime  inactive  phil- 
osophy too  long  has  had  the  sway  over  us,  and  we  have  seen  the  result. 
Any  effort  to  renovate  India  through  its  sole  agency  is  doomed  to  a 
certain  failure."  Wliat  has  that  philosophy  accomplished?  It  has  led 
men  to  doubt  God's  personality  and  to  deny  their  own  responsibility. 
Sin  in  India  is  ceremonial  defilement,  not  moral  or  spiritual  defile- 
ment. "God  must  be  both  good  and  evil,"  said  a  Brahman  to  me. 
Salvation  means  passing  through  a  cycle  of  existences  until  one's 
identity  is  lost  in  deity.  A  woman's  goal  in  life  is  to  live  so  well  that 
she  may  in  the  next  Life  be  a  man.  A  man's  ambition  is  to  make  so 
much  merit  that  he  may  be  bom  into  a  higher  caste.  A  religion  with 
defective  ethics  can  have  no  spiritual  uplift. 

.->.  Its  Numbers.  How  many  are  to-day  feeling  the  intellectual, 
physical,  moral  and  spiritual  effects  of  Hinduism?  We  have  consid- 
ered Hinduism  intensively.  Let  us  now  regard  it  extensively.  Bom- 
bay Presidency  has  the  population  of  Spain,  Holland  and  ISTorway. 
The  entire  population  of  Brazil  can  be  accommodated  in  the  Central 
provinces.  Madras  Presidency  and  its  native  states  have  within  them 
more  people  than  there  are  in  Great  Britain  and  Ireland.    The  inhab- 


104  The  Student  Missionary  Appeal 

itants  of  Sindh  and  the  Punjab  equal  those  of  Austria.  The  popula- 
tion of  the  German  Empire  can  be  placed  in  the  North  West  Provinces 
and  Oudh,  and  Bengal  has  within  it  as  many  people  as  there  are  in  the 
United  States.  In  India  we  find  one-fifth  of  the  inhabitants  of  the 
world.  Seventy-two  per  cent,  or  208,000,000,  of  these  teeming  multi- 
tudes are  Hindus,  and  are  moral  and  spiritual  wrecks  on  the  shores  of 
Hinduism.  To-day  Hinduism  is  working  upon  the  Hill  tribes  and 
dragging  them  into  its  depths. 

As  we  consider  Hinduism's  antiquity,  elasticity,  solidity,  deprav- 
ity and  the  numbers  under  its  sway  we  are  convinced  that  Christianity 
never  met  a  mightier  foe.  Our  prayer  is  the  prayer  of  Jehosaphat: 
'"We  have  no  might  against  this  great  company  that  cometh  against 
us;  neither  know  we  what  to  do;  but  our  eyes  are  upon  Thee." 

VI.  Its  Overthrow.  "And  the  children  of  Israel  encamped  be- 
fore them  hke  two  little  flocks  of  kids;  but  the  SjTians  filled  the 
country."     Let  us  examine  these  two  httle  flocks. 

1.  The  foreign  missionaries.  The  Protestant  missionaries  num- 
ber about  1,600. 

2.  The  Protestant  Indian  Christians.  These  number  about  800,- 
000.  But  wliile  the  population  has  been  increasing  13  per  cent,  the 
Christians  have  been  increasing  22  per  cent.  A  Hindu  writes  thus: 
"Have  they  (the  missionaries)  not  raised  the  Mahars  (depressed 
classes)  into  men  from  brutes,  whom  we,  with  all  our  talk  of  universal 
brotherhood,  and  universal  sjTnpathy  and  transcendental  Advaitism, 
allowed  or  forced  to  dive  deeper  and  deeper  into  the  mire  of  degrada- 
tion for  twenty  centuries?"  The  uplifting  of  the  masses  by  Him  who 
was  lifted  up  on  the  cross  is  impressing  even  the  Brahmans.  But  the 
triumphs  of  Cliristianity  are  not  confined  to  the  low  castes.  The  first 
Indian  lady  graduates  in  arts,  medicine  and  law  were  Christians.  In 
the  Madras  Presidency,  where  Christians  are  1  in  40  of  the  popu- 
lation, one  out  of  12  college  graduates  is  a  Christian.  It  is  estimated 
that  out  of  every  six  converts  in  India  one  comes  from  a  higher  caste. 
These  results  can  be  explained  only  by  the  power  of  God  when  we 
consider  the  paucity  of  Christian  workers  and  the  might  of  Hindu- 
ism which  holds  the  higher  classes  and  the  masses  in  the  iron  grip 
of  caste  and  custom.  But  mere  numbers  cannot  measure  the  tri- 
umphs of  Christianity.  God's  truth  has  penetrated  beyond  this  nu- 
merical horizon  into  the  thought  hf  e  of  thousands  of  Hindus. 

And  now  in  closing  I  want  to  mention  just  two  solutions  for 
these  problems  of  Hinduism, 

1.  Christlike  Intolerance.  If  we  wish  to  have  these  problems 
solved  we  must  have  Christlike  intolerance.  Christianity  is  not  a  re- 
ligion; it  is  the  religion.     Jesus  Christ  is  not  a  Savior;    He  is  the 


Problems  of  the  Non- Christian  World  105 

Savior,  the  only  Savior.  He  said  about  Himself,  "I  am  the  way, 
and  the  truth,  and  the  life.  No  one  cometh  unto  the  Father  but  by 
Me."  It  was  tliis  Christlike  intolerance  which  enabled  Christian 
missionaries  in  the  first  two  centuries  to  conquer  the  Roman  empire, 
maintaining  before  prince  and  peasant,  in  popularity  and  adversity, 
in  life  and  in  death:  "Neither  is  there  salvation  in  any  other;  for 
there  is  none  other  name  under  heaven  given  among  men,  whereby 
we  must  be  saved."  It  was  the  lack  of  this  intolerance  that  negatived 
all  the  efforts  and  self-sacrifice  of  the  Nestorians  in  Asia.  The  Hindu 
turns  to  compromise  as  readily  as  the  magnetic  needle  to  the  pole. 
"Your  religion  for  you,  our  religion  for  us,"  is  his  cry.  He  is  willing 
to  praise  Christianity  if  we  will  commend  Hinduism.  A  student  once 
said  to  me,  "Why  should  I  leave  Hinduism  at  so  great  a  sacrifice, 
when  Christian  America  is  commending  so  much  in  Hinduism?"  He 
was  on  the  point  of  confessing  Christ.  The  Hinduism  he  knew  by 
personal  experience  from  childhood  repelled  him,  but  the  expurgated 
Hinduism  of  the  West  attracted  him.  It  is  hard  for  us  workers  in 
India  to  find  that  the  foe  is  employing  against  us  weapons  forged  in 
Christian  countries.  Do  those  who  praise  Hinduism  study  the  entire 
system,  or  only  the  isolated  truths  that  can  bear  the  light  of  day? 
Is  it  fair  to  praise  the  good  coin  in  the  counterfeit  and  make  no  refer- 
ence to  the  base  metal?  To  commend  the  glimmer  on  the  surface  of 
the  stagnant  pool  without  at  the  same  time  mentioning  its  death- 
giving  properties?  The  supreme  question  to-day  is  that  so  well 
voiced  by  Dr.  Eobertson  Mchol,  "Did  Jesus  come  to  proclaim  a  mes- 
sage, or  that  there  might  be  a  message  to  proclaim?"  If  lovingly  and 
loyally  and  in  the  power  of  the  Holy  Spirit  we  insist  upon  the  atone- 
ment and  divinity  of  Christ  and  the  utter  inadequacy  of  Hinduism 
to  save,  these  problems  will  soon  be  solved. 

2.  Christlike  Compassion.  A  second  and  last  condition  for  the 
solution  of  these  problems  is  Christlike  compassion.  "When  He  saw 
the  multitudes  He  was  moved  with  compassion  for  them,  because 
they  were  distressed  and  scattered,  as  sheep  not  having  a  shepherd." 
Only  those  of  us  who  have  lived  in  India  know  how  dis- 
tressed and  scattered  these  people  are,  how  mangled  by  sick- 
ness and  torn  by  sin.  He,  the  Great  Shepherd,  tells  us  to 
pray  that  under  shepherds  may  be  provided  to  pity  and  pro- 
tect these  sheep.  For  two  hundred  miles  by  one  hundred 
miles  to  the  southeast  of  Jalna  there  is  a  district  teeming  with  people 
and  no  shepherd.  The  Kanker  State  has  none.  In  the  Kalahandi 
State  there  never  has  been  one.  In  the  North  Nellore  and  South 
Eastna  district  scarcely  one-tenth  of  the  population  has  been  reached. 
Yet  these  places  are  in  the  best-worked  Presidency  of  India.     Of  the 


106  The  Student  Missionary  Appeal 

sixteen  counties  in  Khandesh  only  five  are  occupied.  When  we  turn 
to  Guzerat  we  find  hundreds  of  villages  of  aboriginal  races,  as  reach- 
able as  the  Fijians  were,  and  with  little  or  no  religion  to  destroy. 
One  of  the  student  volunteers  writes  me  that  "in  a  few  years  these 
will  have  become  Brahmanized,  and  then  work  among  them  will  be 
like  knocking  our  heads  against  a  stone  wall.  A  government  official 
entreats  us  to  send  men  there,  promising  every  assistance  in  his  power; 
and  we  cannot  move.  Why?  For  want  of  men.  We  have  one  man 
to  do  the  work  of  a  minimum  of  six  in  Surat  alone."  A  missionary 
writes  me  from  Raipore,  "If  we  had  a  hundred  missionaries  there 
would  be  room  for  more."  Chanda,  with  an  area  of  10,749  square 
miles,  2,700  villages,  and  a  population  of  690,000,  has  no  missionary. 
Kaffiristan  some  time  ago  asked  for  teachers,  but  none  have  gone.  In 
the  whole  province  of  Baltistan  there  is  only  one  worker;  this  solitary 
laborer  is  praying  for  his  people  "that  they  may  get  a  strong  need  in 
their  hearts  for  the  only  true  and  living  Savior  Jesus  Christ."  Word 
has  come  from  Peshawar  that  there  is  no  mission  between  that  point 
and  Eawal  Pindi,  one  hundred  miles  away.  Hindus  and  Mohammed- 
ans are  almost  combining  against  Christianity.  In  Behar  there  are 
24,000,000  and  six  missionaries.  One  of  the  missionaries  has  written 
me:  "Quite  half  of  this  province  is  as  much  heathen  as  any  other  part 
of  the  world,  having  never  yet  even  heard  the  sound  of  the  gospel. 
The  need  of  workers  is  tremendous  and  the  darkness  is  awful."  "Woe 
unto  the  shepherds  of  Israel  that  do  feed  themselves!  Should  not 
the  shepherds  feed  the  sheep?  *  *  *  The  diseased  have  ye  not 
strengthened,  neither  have  ye  healed  that  which  was  sick,  neither  have 
ye  bound  up  that  which  was  broken,  neither  have  ye  brought  again 
that  which  was  driven  away,  neither  have  ye  sought  that  which  was 
lost."  He  the  Great  Shepherd  had  compassion  and  gave  His  life 
for  these  sheep.  Can  we  not,  in  the  stillness  of  our  hearts,  hear  Him 
say  to-night  to  each  one  of  us,  "Lovest  thou  me?  Feed  these  my 
sheep"? 


TLhc  financial  problem  in  {fissions 

Cbrist'6  /iReasure  ot  (5(v>ing 
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Ipra^cr  an<>  tbc  Solution  ot  tbe  problem 
^be  Cburcb  ilftisslonar^  Societi^'s  Policy 
Sacrifice  to  Support  IRepresentatives 
^be  Dolunteer  Securing  Ibis  Own  Support 
G;be  IRelation  ot  tbe  l^oung  people's  Societies  to  tbe 
problem 


CHRIST'S    MEASURE    OF   GIVING 
Bishop  W.  X.  Ninde,  D.  D. 

It  seems  a  strange  thing,  at  first  thought,  that  the  progress  of 
God's  kingdom  in  the  world  should  be  so  dependent  on  that  sordid 
thing  we  call  money.  And  yet  the  fact  can  not  be  denied.  When 
God's  coffers  are  overflowing  with  the  offerings  of  His  saints,  a  mighty 
impulse  is  spread  through  all  the  channels  of  Christian  beneficence. 
But  if  their  gifts  be  withheld  or  given  sparingly,  the  hands  of  the 
faithful  workers  hang  down,"  and  a  chilling  blight  falls  on  the  enter- 
prises of  the  Church.  There  is  a  growing  conviction  among  those  who 
have  opportunity  for  the  widest  and  clearest  outlook  that  we  are  on 
the  eve  of  sweeping  conquests  in  the  foreign  mission  fields,  if,  with 
spiritual  resources,  we  can  command  adequate  material  sinews  of  war. 
Constant  advance  is  the  law  of  missionary  success.  Missions  cannot 
stand  still.  If  we  fail  to  enter  the  new  doors  of  opportunity  we  may 
expect  that  our  missions  will  languish  and  possibly  die. 

Take  Mexico  as  a  single  illustration.  When  the  empire  fell  and 
the  repubhcan  rule  was  restored,  the  great  Mission  Boards  planted 
Protestant  missions  in  the  Eepublic  of  Mexico.  They  naturally  se- 
lected the  great  centers  of  population,  partly  for  better  protection  and 
partly  from  strategic  considerations.  But  these  great  centers  are  very 
expensive  to  maintain,  and  progress  is  exceedingly  slow  for  obvious 
reasons.  But,  after  twenty-five  or  thirty  years  of  faithful  labor,  rural 
Mexico  is  opening  up  to  us  far  and  wide,  and  ready  to  welcome 
Protestant  missionaries.  But  the  resources  in  the  hands  of  the  Boards 
are  so  limited  that  they  can  scarcely  increase  their  appropriations  be- 
yond maintaining  the  great  centers.  The  result  is  that  our  missions 
in  Mexico  languish,  and  their  statistical  results  disappoint  the  expecta- 
tions of  their  friends.  The  same  facts  exist  in  the  mission  fields  in  the 
great  pagan  nations. 

The  inability  of  the  Boards  to  supply  the  adequate  resources  is 
not  due  to  the  poverty  of  the  churches.  The  churches  are  rich, 
aboundingly  rich.  The  Christian  people  of  this  land  are  the  intelli- 
gent and  the  wealthy  modicum  of  the  whole  population,  and  the 
yearly  advance  in  the  wealth  deposited  in  the  hands  of  the  saints  is 
so  enormous  as  to  be  verily  startling.  That  branch  of  the  Christian 
Church  to  which  I  belong  is  considered  one  of  the  poorer  of  the  de- 
nominations. Our  wealth  per  capita  is  much  less  than  that  of  several 


110  The  Student  Missionary  Appeal 

of  our  sister  churches.  One  of  our  leading  ministers  made  the  remark 
in  pubhc,  in  my  hearing,  that  probably  there  were  not  more  than  300,- 
000  really  rich  people  in  our  branch  of  the  Methodist  family.  Well,  I 
said  to  myself,  if  we  could  find  a  church  with  a  membership  of  300,000, 
composed  exclusively  of  rioJi.  people,  what  might  we  not  naturally  ex- 
pect from  that  church  in  the  way  of  wide-spread  and  lavish  giving?  It 
is  a  painful  fact,  Mr.  Chairman,  that  the  great  majority  of  professing 
Christians  probably  never  contribute  a  penny  or  a  prayer  or  an  inter- 
ested thought  to  the  world's  evangelization.  And  the  larger  number 
of  those  who  do  give,  give  in  small  sums;  they  give  the  mites  and  the 
farthings.  Well,  may  the  Lord's  blessing  be  on  the  small  givers,  if 
they  are  doing  the  best  they  can.  I  once  heard  the  remark  made  that 
the  great  charitable  enterprises  of  the  world  are  maintained  by  asso- 
ciated poverty.  I  have  never  forgotten  the  remark.  But  the  man  who 
gives  the  small  sum  merely  as  an  excuse  to  avoid  giving  the  larger 
amount,  in  some  decent  proportion  to  his  ability,  may  not  expect  God's 
blessing  upon  his  gift.  Of  course  we  have  our  generous  givers,  gener- 
ous according  to  our  moderate  standard  of  giving.  And  here  and  there 
we  have  the  great  givers  who  stand  out  like  giant  peaks  amid  the  foot- 
hills in  a  mountain  district — great  givers,  who  first  give  themselves 
unto  the  Lord  and  then  lay  all  they  possess  as  a  tribute  at  the  Master's 
feet.  God  multiply  the  great  givers!  I  have  in  thought  one  of  that 
kind.  He  is  a  large  manufacturer;  it  is  said  that  he  has  a  dozen  or 
fifteen  stores  in  the  city  where  he  lives.  Eight  or  nine  years  ago  the 
man  was  converted,  and  united  with  the  Christian  Church,  and  I  hear 
from  time  to  time  of  his  lavish  giving,  pouring  out  his  wealth  for  the 
building  of  churches,  and  paying  the  debts  on  mission  churches. 
Some  time  ago  his  pastor  was  in  liis  ofiice,  and  he  observed  on  the  face 
of  a  desk  these  letters:  "M.  P."  What  could  they  stand  for?  His 
curiosity  was  awakened.  Said  he,  "My  friend,  what  do  the  initial  let- 
ters on  that  drawer  mean?"  Said  liis  friend,  with  characteristic  mod- 
esty, "They  stand  for  'My  Partner.'  "  He  had  taken  God  into  partner- 
ship with  him,  and  God's  drawer  was  never  empty. 

Mr.  Chairman,  what  we  need  to-day  is  a  new  gospel  on  the  uses 
and  abuses  of  wealth.  I  don't  mean  that  we  need  more  preaching 
against  the  sin  of  covetousness,  but  we  need  more  preaching  on  the 
beatitude  of  luxurious  giving.  I  have  sometimes  wished  that  I  were  a 
rich  man  myself;  I  never  shall  be,  I  am  doubly  sure  of  that.  And  yet, 
if  it  were  not  for  the  tremendous  responsibilities  that  accompany  the 
possession  and  expenditure  of  great  wealth,  I  would  like  to  be  a  multi- 
millionaire. The  editor  of  one  of  our  religious  newspapers,  who 
wanted  to  print  a  symposium,  invited  me  to  give  him  a  written  answer 
to  the  question,  "What  would  you  do  with  it  if  you  were  worth  a  mil- 


The  Financial  Problem  in  Missions  111 

lion?"  Well,  the  very  supposition  fairly  staggered  me.  I  said,  "I 
never  shall  be  worth  a  million  and  I  don't  know  what  I  should  do  with 
it  if  I  had  it.  I  think,  sir,  I  should  give  it  all  away."  And  yet  possi- 
bly I  should  change  my  mind.  Mr.  Spurgeon  speaks  of  a  farmer  of  his 
acquaintance  who  told  him  one  day  that  in  the  winter  he  sometimes 
felt  like  taking  his  scythe  and  going  into  the  meadow  and  mowing 
down  the  tall  grass;  but  when  the  mowing  season  came  he  was  in  a  dif- 
ferent mood.  It  may  be  if  I  had  a  million  I  should  be  as  stingy  as 
some  of  those  rich -men  who  have  been  vexing  my  righteous  soul  for 
years.    But  I  think  I  would  like  to  try  it. 

I  believe  we  are  going  to  have  a  new  race  of  rich  men.  I  think  I 
see  the  tokens  in  the  moral  heavens.  I  believe  the  rich  men  of  to-day, 
especially  the  Christian  rich  men,  are  not  disposed  to  defy  the  public 
sentiment  that  is  gaining  momentum  every  day.  Now,  it  does  not 
mean  that  a  man  shall  be  an  anarchist  or  a  communist  to  ask  what 
right  has  anybody  to  vast  accumulations  of  wealth,  simply  that  they 
may  be  crystallized  into  uselessness  or  dissipated  for  merely  se*lfish 
ends.  And  public  opinion  is  a  growing  power,  which  has  a  thousand 
voices;  it  is  voiced  in  the  pulpit  and  from  the  platform;  it  is  voiced  in 
the  newspaper  and  in  the  magazine.  Its  voice  is  heard  in  social  circles 
and  on  street  corners.  And  then  there  is  a  growing  feeling, 
among  our  young  men  especially,  a  growing  sense  of  the  uncertain 
tenure  of  great  wealth.  It  is  a  remarkable  fact,  the  small  per- 
centage of  business  men  who  are  permanently  successful.  Most  of 
them  sooner  or  later  go  to  the  wall.  Years  ago  a  young  man  came  from 
the  country  to  ISTew  York  City.  He  speedily  acquired  city  ways.  He 
entered  into  business,  and  everything  he  touched  seemed  to  prosper. 
He  rapidly  acquired  wealth.  He  became  the  controller  of  railways 
and  steamships,  and  his  name  was  great  on  'change.  But  in  an  evil 
hour  disaster  came  and  swept  away  all  his  fortune.  And  in  his  grey 
old  age  Daniel  Drew  stood  up  and  said  with  touching  pathos:  "1  pos- 
sess absolutely  nothing  but  the  clothes  I  stand  in,  my  Bible  and  my 
h)'mn-book."  And  how  many  parallels  of  that  case  do  we  find  all 
through  the  country? 

And  then  the  words  of  Jesus  are  to-day  being  read  by  multitudes 
Anth  a  freshened  interest.  Men  are  taking  Christ's  words  with  a  lit- 
eralness  that  is  surprising.  And  when  the  lips  of  Jesus  say,  "It  is 
better  to  give  than  to  receive,"  multitudes  of  aspiring  young  men  are 
asking  if  there  is  not  something  really  better  to  be  gotten  out  ot 
wealth  than  mere  display  or  the  enriching  of  a  family  through  great 
endoAvments.  Is  not  the  burden  on  every  truly  Christian  disciple  to 
give  himself  and  all  that  he  possesses  into  the  hands  of  Jesus  Christ, 


112  The  Student  Missionary  Appeal 

and  to  use  his  holdings  as  a  steward  of  his  Lord,  and  not  as  the  pro- 
prietor of  liis  wealth? 

I  think  we  ministers  have  made  a  mistake  in  one  thing.  I  like 
to  be  modest  in  making  this  statement,  and  yet  it  is  a  growing  con- 
Tiction  with  me.  We  have  been  lamenting  from  the  pulpit  and  in 
private  what  we  call  the  business  frenzy  of  the  times,  and  we  hava 
been  preacliing  the  gospel  of  moderation,  and  saying  to  our  stirring 
and  enterprising  people,  "Be  serene  and  quiet;  be  content  with  such 
things  as  you  have;  quit  this  haste;  sit  down  and  be  contemplative." 
And  yet  our  words  are  powerless,  and  they  will  be  powerless.  These 
young  men  who  feel  the  business  spirit  to  their  very  finger-tips  camiot 
understand  that  kind  of  teaching.  Ex-President  Wliite,  in  that  re- 
markable address  which  he  delivered  some  time  ago  at  the  35th  anni- 
versary of  his  class  in  Yale  College,  entitled  "The  Message  of  the 
Nineteenth  Century  to  the  Twentieth,"  deplores  what  he  calls  the 
spirit  of  mercantilism  that  is  absorbing  our  young  men;  and  he  cries 
pathetically:  "Where  are  the  great  poets  and  the  great  painters  and 
the  men  of  philosophic  and  poetic  and  literary  power  and  genius  to 
come  from,  who  shall  take  the  places  of  the  great  names  of  the  past?" 
Well,  friends,  we  cannot  reach  the  difficulty  in  that  way,  and  it  strikes 
me  that  rather  than  to  rush  in  front  of  the  panting  steed  and  throw 
up  our  hands  and  be  run  over  for  our  pains,  it  were  better  to  put  a 
new  motive  in  the  saddle.  Oh!  it  seems  to  me  that  the  Elder  Brother 
sometimes  comes  to  these  active,  busy  Christian  young  men  and  says 
to  them,  "Listen  to  me;  that  business  appetite  and  habit  of  yours  is 
not  necessarily  wrong.  It  may  be  your  talent  for  service.  I  have 
great  plans,  vast  enterprises,  for  bringing  this  world  to  my  feet.  I 
need  vast  outlays  of  money.  I  need  your  business  capacity  and  your 
practiced  skill  and  your  tireless  efforts.  Come  with  me,  enter  into  my 
councils,  sit  down  on  my  throne,  become  my  partner."  And  when  a 
business  man  heeds  that  voice,  his  conception  of  business  is 
revolutionized,  his  whole  business  life  is  transformed;  the  line 
between  the  sacred  and  the  secular  vanishes  forever.  Every- 
thing to  such  a  man  is  sacred.  If  he  is  a  merchant  the  goods 
on  his  shelves  are  sacred,  the  stores  in  his  warehouse  are  hallowed. 
As  he  sits  down  to  write  business  letters  an  unseen  form  is  bending 
over  him.  That  man's  business  pressure  will  never  clash  with  his 
religious  duties.  He  will  be  the  same  man  in  the  counting  room  that 
he  is  in  the  prayer  room,  and  such  a  man  will  henceforth  walk  the 
marts  of  trade  as  he  would  tread  the  aisles  of  the  church,  in  gar- 
ments of  spotless  white  glinting  with  the  benediction  of  God.  May 
God  raise  up  a  new  generation  of  such-like  Christian  business  men! 


The  Financial  Problem  in  Missions  113 

MONEY 

Rev.  a.  F.  Schauffler,  D.  D. 

My  theme  this  morning  is  smnmed  up  in  one  word;  and  that  is 
"Money."  The  wise  man  says,  "Money  answereth  all  things,"  and 
he  never  said  a  wiser  tiling  than  that. 

I  am  not  going  to  speak  to  you  this  morning  about  bimetallism, 
nor  am  I  going  to  give  any  definitions  with  regard  to  what  money  is 
from  the  standpoint  of  the  political  economist.  I  have  got  a  defini- 
tion of  my  own  that  helps  me,  and  perhaps  may  help  you,  to  under- 
stand a  little  of  the  importance  and  the  blessedness  of  money.  My 
definition  of  money  for  my  purposes  this  morning  is  simply  this: 
Money  is  myself.  I  am  a  laboring  man,  we  will  say,  and  can  handle  a 
pickaxe,  and  I  hire  myself  out  for  a  week  at  $3.00  a  day.  At  the 
close  of  the  week  I  get  $12.00  and  I  put  it  in  my  pocket.  "What  is 
that  $12.00?  It  is  a  week's  worth  of  my  muscle  put  into  greenbacks 
and  pocketed;  that  is,  I  have  got  a  week's  worth  of  myself  in  my 
pocket.  Or,  I  am  a  clerk  and  I  hire  myself  out,  being  an  intelligent 
clerk,  at  $20.00  a  week.  Saturday  comes  and  I  get  my  pay,  and, 
vdien  I  put  that  in  my  pocket,  I  pocket  a  week's  worth  of  myself  as 
clerk.  Or,  I  am  a  merchant,  and  I  have  larger  affairs;  I  have  the 
handling  of  many  clerks  and  require  a  liigher  brain  power  than  that 
of  the  ordinary  man.  At  the  end  of  the  week  I  strike  my  balance- 
sheet  and  find  I  am  to  the  good  $1,000.  That  is  a  week's  worth  of 
the  merchant,  a  higher  grade  of  intelligence.  But,  my  name  is  Edi- 
son and  I  toil  with  a  brain  of  extraordinary  power,  and  I  complete 
an  invention,  and  at  the  end  of  the  week  I  sell  the  invention  for  $50,- 
000.00  and  pocket  the  check.  That  is  a  week's  worth  of  the  high- 
est inventive  brain  that  there  is.  But  it  is  all  the  same  anyway. 
The  muscle  man,  the  mind  man,  the  genius,  when  he  gets  his  money, 
is  really  getting  the  result  of  his  own  labor  in  the  shape  of  cash. 

Now,  the  moment  you  understand  this  you  begin  to  understand 
that  money  in  your  pocket  is  not  merely  silver  and  gold,  but  is  some- 
thing human,  something  that  is  instinct  with  power,  because  it  repre- 
sents power  expended.  (If  you  are  not  earning  any  money  of  your 
own,  and  your  father  is  supporting  you,  then  you  are  carndng  that 
much  of  your  father  around  in  your  pocket.)  Now,  money  is  like 
electricity;  it  is  stored  power,  and  it  is  only  a  question  as  to  where 
that  power  is  to  be  loosed.  I  have  got  my  tremendous  batteries  with 
storage  power,  and  say  to  myself,  "Here  is  this  enormous  potentiality 
stored  up,  doing  nothing,  but  capable  of  marvels.  What  shall  I  do 
with  it?"  I  want  to  illuminate  my  house,  and  so  make  my  attach- 
ments, turn  on  the  buttons,  and  the  house  is  lighted.     That  is  nor 


114  The  Student  Missionary  Appeal 

what  I  want,  perhaps;  I  want  to  run  a  sewing  macliine  or  a  pump. 
I  change  my  attachments  again,  and  from  the  same  storage  battery 
run  my  little  machinery  in  my  house.  That  is  not  what  I  want;  my 
desire  now  is  changed,  and  I  want  intercommunication.  I  change 
the  attachments  and  have  my  telegraph  and  my  telephone.  But  that 
is  not  what  I  want,  perhaps.  I  have  got  a  tremendous  crick  in  the 
neck,  and  the  doctor  says  electricity  will  cure  it.  I  change  my  at- 
tachments again,  get  my  wet  sponge  and  rub  the  cords  of  my  neck, 
and  electricity  is  imparted  and  the  pain  disappears.  But  that  is  not 
what  I  want.  Here  is  a  man  who  is  guilty  of  murder  and  has  been 
tried,  convicted  and  sentenced  to  death,  and  I  want  to  kill  him.  I 
set  him  in  the  chair,  put  on  the  bands,  touch  the  button  and  he  is 
dead.  What  a  marvel,  what  a  marvel,  I  say,  is  this  storage  battery 
for  illumination,  for  intercommunication,  for  therapeutics,  for  death! 
That  button  governs  the  whole  because  it  is  the  governor  of  a  storage 
power. 

Money  is  stored  power.  It  can  do  nothing  simply  as  stored  power; 
it  is  stored  that  it  may  be  loosed  again.  How  shall  it  be  loosed? 
That  is  the  only  question!  Now,  the  young  clerk  who  has  got  $20.00 
as  the  result  of  Ms  week's  wages,  if  he  has  heard  an  address  similar 
to  this,  so  that  he  is  instructed,  says,  "I  have  got  a  week's  worth  of 
myself  in  my  pocket;  how  shall  I  loose  it?"  One  young  man,  being 
rather  of  an  intellectual  type  of  mind,  goes  up  to  the  Y.  M.  C.  A., 
buys  a  season  ticket  and  looses  that  much  of  himself  into  the  edu- 
cational courses  of  the  Y.  M.  G.  A.;  that  is,  he  is  pouring  his  poM'er 
back  into  his  brain.     That  is  good. 

Another  young  man  has  a  mother  up  in  the  country,  who  has 
toiled  for  him  while  he  was  a  boy,  and  she  is  now  a  widow  and  poor. 
Saturday  night  he  writes  to  her  and  says,  "I  remember  how  you  toiled 
and  sacrificed  for  me  when  I  was  a  boy.  Enclosed  you  will  find  a  ten- 
dollar  bill.  Please  use  it  for  some  extra  comforts  for  yourself."  He  is 
pouring  a  half-week's  worth  of  himself  back  into  his  mother's  lap. 
Blessed  be  that  boy  who  looses  himself  on  the  hills  of  New  England 
while  he  is  toiling  on  the  Bower}^  in  New  York!  Another  young  man 
hears  of  the  tremendous  reduction  in  foreign  missionary  work,  by  rea- 
son of  the  decreased  liberality  of  the  Church  at  home,  and  he  hears  of 
some  teacher  in  India  or  colporteur  in  China  who  can  be  kept  up  in  his 
work  by  a  moderate  gift.  He  makes  up  his  mind  that  he  would  like  to 
loose  a  week's  worth  of  himself  in  China.  He  will  never  go  to  China, 
but  by  this  use  of  money  he  can  transplant  a  week's  or  a  year's  worth 
of  himself  to  China  and  loose  it  there  for  the  Kingdom  of  God.  So  he 
sends  his  money  to  the  missionary  Board.  And  another  young  man 
comes  home  with  a  week's  worth  of  himself  in  his  pocket,  and  he  goes 


The  Financial  Problem  in  Missions  115 

out  on  the  Bowery,  and  Saturday  night,  in  drinking  and  gambling  and 
pool-playing,  looses  a  week's  worth  of  himself  to  kill  himself.  He  is 
committing  suicide  with  the  stored  power  that  he  has  got.  Aye!  there 
are  more  suicides  than  those  who  use  pistols,  poison  and  knife.  There 
are  those  who  are  morally  committing  suicide,  and  they  do  it  because 
they  have  stored  power,  self-power  behind  them,  directed  against  their 
own  heart,  conscience  and  life. 

Now,  if  what  I  have  said  be  true,  you  begin  to  see  what  a  change 
comes  over  our  view  of  money  as  we  put  our  hands  in  our  pockets  and 
feel  what  there  is  there.  My  brother,  it  is  power  there  is  there;  it  is 
your  power.  And  where  are  you  going  to  loose  that  power?  That  is 
the  only  question.  It  is  a  very  serious  question  indeed,  because  with 
the  Divine  blessing  on  this  power  that  we  store  and  then  loose,  there 
may  come  such  results  as  shall  cause  us  to  marvel  here  and  to  praise 
God  through  all  eternity.  There  are  ways  and  ways  of  loosing  finan- 
cial force.    It  is  startling  sometimes  to  go  behind  the  surface  of  things. 

The  first  man  in  New  York  State  who  was  executed  by  electricity 
was  a  man  by  the  name  of  Kemmler.  He  had  murdered  his  wife.  The 
state  tracked  him  and  tried  him.  The  case  went  up  finally  to  the 
Court  of  Appeals,  and  at  last  the  end  came.  Kemmler  was  condemned, 
sentenced,  and  sat  in  the  chair*  the  button  was  pressed  and  Kemmler 
was  dead.  I  had  investigations  made  to  find  out  what  the  cost  was  to 
New  York  State  from  the  beginning  of  that  business  until  the  day  the 
button  was  pressed.  All  told,  figuring  carefully,  the  cost  was  $100,- 
000.00.  At  the  beginning  of  that  business  a  dead  woman,  Kemmler's 
wife;  at  the  other  end,  a  dead  man.  Two  coffins,  one  at  the  beginning 
and  one  at  the  end,  and  between  those  two,  $100,000.00  of  state  money 
spent — my  money,  your  money,  the  taxpayer's  money — and  at  the  in- 
ception and  the  completion  of  it  two  cofiins!  Pretty  expensive  is  jus- 
tice! It  is  the  most  expensive  thing  I  know  of — pure  unmitigated  jus- 
tice!   It  is  terrific! 

Some  years  ago  there  came  on  to  New  York  City  a  young  man, 
who  shall  be  nameless,  but  I  personally  know  him.  His  sister  had 
been  ruined  in  California  by  a  young  fellow,  and  on  her  deathbed  she 
said  to  her  brother,  "He  ruined  me.  You  follow  him;  you  kill  him;" 
and  she  died.  He  came  on  to  New  York  ready  to  kill  the  betrayer  of 
his  sister.  One  of  our  missionaries  was  preaching  on  the  corner  of  the 
Bowery  and  Broome  street,  and  this  young  man  came  along  in  that 
great  Mississippi  Eiver  of  human  flotsam  and  jetsam  and  stood  and 
Hstened.  He  was  touched  by  God's  grace,  through  the  words  of  the 
missionary.  He  followed  the  missionary  down  to  the  church  and,  to 
make  a  long  story  short,  he  was  converted  from  the  crown  of  his  head 
to  the  sole  of  his  foot.    I  never  tell  a  story  of  conversion,  my  brothers. 


116  The  Student  Missionary  Appeal 

until  years  have  proved  it;  I  never  tell  about  a  man  converted  yester- 
day. Let  liim  run  a  year  and  then  I  will  talk  about  him.  This  was 
some  seven  years  ago.  When  the  missionary  at  first  began  to  talk  to 
him  he  said,  "It  is  no  use.  Dear  me!  there  is  the  pistol,  and  I  will  do 
it."  That  pistol  never  went  off,  and  the  betrayer  of  that  man's  sister 
never  was  killed.  There  was  not  a  cofhn  at  the  beginning  of  this  trans- 
action. As  soon  as  he  was  converted  he  went  over  to  Germany  to  com- 
plete his  education,  because  he  was  not  a  bum,  but  was  an  intelligent 
and  well-to-do  young  man.  From  Germany  he  wrote  that  he  had  in 
Berlin  started  a  little  mission  where,  he  said,  "I  am  trying  to  do  for 
others  what  was  done  for  me  at  the  corner  of  the  Bowery  and  Broome 
street."  Last  spring  this  m.an  came  back  to  New  York  and  came  into 
the  office.  I  said,  "How  are  you?"  He  said,  "All  right."  "Is  your 
flag  high  still?"  "Yes,"  he  said,  "it  is  still  high."  "Well,"  I  said,  "as 
you  go  out  west,  to  the  Pacific  coast,  nail  it,  and  never  let  that  flag 
•come  down." 

I  made  a  little  examination  to  see  how  much  it  cost  to  convert 
that  man.  I  don't  mean  of  Divine  grace,  for  that  cost  Calvary,  and  I 
cannot  figure  on  that.  I  was  dealing  with  my  little  arithmetic  of  dol- 
lars and  cents.  Five  dollars  would  abundantly  cover  all  the  proportion 
of  expense  for  the  conversion  of  my  friend.  Supposing  that  the  gospel 
of  the  grace  of  God  had  not  been  preached  on  Broome  street  and  the 
Bowery  that  day?  Supposing  my  friend  that  night  had  met  the  be- 
trayer of  his  sister  and  the  bullet  had  flown  and  the  man  dropped? 
Then  the  state  would  have  gone  at  its  business  of  detectives,  courts, 
Juries,  appeals,  and  then  finally  the  electric  chair;  then  a  corpse  at  the 
beginning,  a  corpse  at  the  end,  $100,000.00  between,  and  hell  fuller. 
That  is  what  would  have  taken  place,  and  that  would  have  cost  $100,- 
000.00  to  the  state.  But,  by  God's  alchemy,  on  five  dollars  given,  and 
a  consecrated  man's  preaching,  the  state  has  saved  $100,000.00,  one 
man  has  saved  his  life,  and  another  is  converted  and  becomes  a  mis- 
sionary at  the  close^ — and  all  because  someone  gave  $5.00  and  God's 
blessing  rested  on  that.  Heaven  alone  can  tell,  and  eternity  only  is 
long  enough  for  the  story  of  what  the  loosing  of  somebody's  individ- 
uality through  a  five-dollar  note  did  for  my  brother  on  the  Bowery! 

I  tell  you,  my  brothers,  it  makes  me  feel  tremendously  serious 
when  I  understand  what  potency  there  is  in  a  five-dollar  bill  with 
God's  blessing,  and  how  the  Church  of  God,  sending  out  its  gifts,  and 
adding  to  its  gifts  its  prayers,  can  do  miracles  on  miracles  for  the  salva- 
tion of  the  world.  When  I  understand  that,  then  I  begin  to  say,  "0 
Lord,  what  a  blessed  thing  is  money!  I  will  not  call  it  trash;  I  will  not 
call  it  sordid,  or  filthy  lucre.  I  will  call  it  the  gold  and  silver  that 
belongs  to  Almighty  God  which,  with  the  blessing  of  Almighty  God, 


The  Financial  Problem  in  Missions  117 

can  work  the  works  of  righteousness.  And  I  tremble  when  I  think  of 
tliis  matter  of  a  million.  I  don't  ask  God  to  give  me  a  million.  If  He 
should  give  me  a  million  I  should  feel  more  sober  than  I  do  to-day,  be- 
cause the  longer  I  live  the  more  I  see  it  requires,  not  ordinaiy  wisdom 
to  handle  your  money  right,  but  divine  wisdom.  If  I  had  a  million  I 
don't  know  what  I  should  do  with  it.  Without  God's  blessing  I  should 
work  ruin  with  it,  though  I  gave  every  last  penny  of  it  away;  because 
I  haven't  wisdom  enough  to  direct  the  channels  into  which  one  million 
or  even  half  a  million  should  go.  What  I  am  coming  to  is  this — that 
this  matter  of  the  stored  potentiality  of  myself  in  my  pocket  is  so  very 
serious  that  I  need  God's  Holy  Spirit  to  guide  me  in  it.  See,  I  cannot 
loose  a  week's  worth  of  myself  in  one  minute  here  in  personal  effort.  I 
have  got  to  give  minute  by  minute  of  personal  effort.  But  when  it 
comes  to  the  matter  of  loosing  my  stored  power  in  money  I  can  loose  my 
stored  power  of  a  year  in  one  minute.  That  is  a  tremendous  force,  and 
I  need,  therefore.  Divine  guidance  in  the  loosing  of  that  which  belongs 
to  me. 

Now,  when  I  went  in  the  ministiy,  as  soon  as  I  had  any  money  of 
my  own  I  said,  "0  Lord!  one-tenth  shall  be  Thine,"  and  I  thought  I 
was  doing  all  that  I  ought  to  do  when  I  said  that.  I  preached  that, 
and  I  have  practiced  that  all  my  life,  but,  dear  me!  that  is  a  small 
thing.  One-tenth  is  what  Jacob  gave,  and  are  we  not  better  than 
Jacob?  However,  I  met  a  consecrated  Christian  woman  once  in  Kew 
York  and  asked  her  about  this  matter  of  money.  She  said,  'T  used  to 
give  one-tenth,  but  I  have  got  beyond  that,  and  now  I  ask  the  Lord,  for 
every  dollar  that  I  have  got,  'Lord,  what  shall  I  do  with  that  dollar?'  " 
That  is  better  than  my  tenth.  I  dropped  my  tenth  like  a  hot  iron  that 
day,  and  I  will  never  again  take  it  up.  Again,  there  is  a  larger  liberty 
than  that  of  one-tenth,  and  that  is  the  liberty  of  all  that  God  calls  for. 
Sometimes  He  will  call  for  a  fifth.  Give  it.  Sometimes  He  will  call  for 
a  quarter.  Give  it.  Whatever  He  calls  for,  give  it,  brother.  The  gold 
and  the  silver  is  not  mine;  it  is  His.  When  He  who  is  the  owner  of  it 
calls  for  it,  give  it;  don't  hold  it.  Oh,  we  need  a  change  of  view  in  this 
matter  of  money.  We  need  to  realize  honestly  and  truly  that  it  is  more 
blessed  to  give  than  to  receive,  that  it  is  sweeter  to  say,  "Lord,  here  it 
is,"  than  to  say,  "I  will  hold  it." 

The  average  idea  of  giving  is  expressed  by  what  a  New  Eng- 
land deacon  once  said  to  me.  He  said,  "Fred,  why  do  they  always 
play  the  organ  while  the  collection  is  being  taken?"  I  said,  "I  don't 
know."  He  said,  "I  have  thought  of  it  a  good  deal.  I  think  it  is 
to  soothe  the  feelings  of  the  people."  That  used  to  strike  me  as 
rather  funny;  it  doesn't  any  more.  Soothe  my  feelings  when  I  am 
giving  my  stored-up  wealth  to  my  Jesus?     No,  I  thank  you,  they  don't 


118  The  Student  Missionary  Appeal 

need  any  soothing  when  I  am  giving  to  Christ  what  Christ  gave  to  me. 
Soothe  my  feeHngs  when  I  am  giving  money  here  to  be  loosed  in 
China,  to  be  loosed  in  New  York  on  the  Bowery,  to  be  used  in  Cleve- 
land in  the  Friendly  Inn,  to  be  used  anywhere  for  the  glory  of  Cod-' 
JSTo,  thank  you!  I  don't  need  any  music,  unless  you  put  on  the  full 
power  of  your  organ  to  play  a  triumphal  march  that  will  give  vent 
to  my  feelings.     They  need  no  soothing  when  I  am  giving  to  Jesus. 

Do  you  see  what  a  blessed,  what  a  solemn  thing  this  giving  is, 
this  giving  of  my  stored  self  to  my  Master?  Surely  we  need,  in  the 
matter  of  giving,  consecrated  thought  as  to  where  to  loose  ourselves, 
earnest  prayer  in  the  guidance  of  the  choice  of  where  to  loose  our 
stored  power,  and  earnest  prayer  to  God  to  add  His  blessing  to  the 
loosed  personality  in  this  money  that  I  have  sent  abroad,  that  there 
may  come  a  tenfold  increase  because  of  my  personal  power  that  T 
have  sent.  When  we  think  of  money  that  way,  and  pray  about  it 
that  way,  and  give  in  that  way,  and  tell  others  of  it,  then  we  will  have 
the  Church  of  God  saying,  "Hasten  the  collection  in  the  church, 
quick,  let  the  ushers  pass  down  that  we  may  loose  ourselves  for 
Jesus'  sake,  and  send  our  stored  power  the  world  around  for  the  sake 
of  Him  who  gave  Himself  for  us."     That  is  consecrated  use  of  money. 


PRAYER  AND,  THE   SOLUTION   OF  THE    MONEY   PROBLEM 
Rev.  H.  C.  Mabie,  D.  D. 

Mr.  Chairman  and  Beloved  Brethren:  Dr.  Schauffler,  who  has 
just  preceded  me,  has  brought  us  to  the  root  of  the  whole  practical 
matter,  viz:  How  shall  we  produce  a  willingness  on  the  part  of  him 
who  has  so  much  stored  energy  in  his  possession  so  that  he  shall  re- 
late it  to  the  great  purposes  of  God  in  human  redemption.  Multi- 
tudes of  expedients  are  suggested — they  are  on  the  lips  of  every 
thoughtful  man  or  woman,  young  or  old,  in  these  times  of  financial 
stringency — in  respect  to  the  support  of  these  great  missionary  en- 
terprises. But  I  suspect  that  after  all  the  ultimate  answer  will  be 
found  in  the  thought  that  underlies  our  theme,  viz:  That  we  must  be 
taught  again  as  the  disciples  besought  their  Lord  to  teach  them  when 
they  said,  "Lord,  teach  us  to  pray."  For  when  we  shall  learn  to  pray 
we  shall  learn  to  do  all  other  things  in  consonance  with  the  plan  and 
purpose  of  the  Redeemer's  kingdom. 

Our  attention  was  called,  I  tliink,  on  the  first  evening  of  the  Con- 
vention to  these  two  mottoes  that  are  displayed  upon  these  balconies, 
and  the  remark  was  made  that  yonder  motto,  "The  Evangelization 
of  the  World  in  This  Generation,"  expresses  the  height  of  that  which 


The  Financial  Problem  in  Missions  119 

is  preposterous  and  presumptuous,  until  we  couple  with  it  this  com- 
panion motto  or  text  of  divine  inspiration,  "Thy  people  shall  be  will- 
ing in  the  day  of  Thy  power."  My  thought  will  be  confined  to  some 
of  the  implications  of  this  latter  motto,  that  great  utterance  in  the 
Messianic  Psalm,  the  110th.  The  problem  before  us  is  how  to  pro- 
duce a  spontaneity  of  the  right  kind  in  regard  to  the  translation  of 
the  power  that  is  in  the  pocket  into  spiritual  results.  The  pivot  word 
in  that  text  is  the  word  "willing."  And  our  hope  and  thought  is  that 
prayer  will  produce  that  willingness  that  will  result  in  a  new  spon- 
taneity toward  God  and  humanity. 

You  will  agree  with  me  that  the  individual  soul  is  saved  only 
in  so  far  as  there  is  developed  in  it  a  new  spontaneity  of  devotion, 
faith,  love,  reverence.  The  Church  is  saved  only  to  the  extent  that 
there  is  a  new  spontaneity  there,  so  that  the  soul  can  say,  as  our  Re- 
deemer said  in  the  40th  Psalm,  and  as  quoted  in  the  10th  of  He- 
brews, "Lo,  I  come  to  do  Thy  will,  0  God  (in  the  volume  of  the  book — 
literally  in  the  heading  of  the  scroll — it  is  written  of  me),  to  do 
Thy  will,  0  God."  The  title  of  the  book  which  Jesus  Christ  wrote 
as  the  Incarnate  Word  was,  "I  delight  to  do  Thy  will,  0  God";  and 
every  chapter  and  line  and  word  in  that  scroll  was  written  to  that 
kejTiote,  "I  delight  to  do  Thy  will,  0  God."  The  races  of  men  will 
be  saved  when  they  will  have  that  spontaneity  of  action,  and  in  har- 
mony with  Christ  will  exclaim,  "We  delight  to  do  Thy  will,  0  God." 
Our  theme  then  is  not  as  to  what  expedients  we  shall  employ  to  extort 
the  unwilling  offering,  wherewith  we  shall  tax  the  Church  of  God 
and  compel  the  payment  of  unwilling  offerings;  the  question  is,  how 
shall  we  produce  that  spontaneity  of  giving  that  will  say,  "I  am  will- 
ing, not  only  that  my  heart's  love,  but  that  my  accumulations  of  prop- 
erty, whether  they  be  great  or  small,  shall  be  held  in  delightful  anrl 
willing  and  cheerful  devotion  to  Jesus  Christ  my  Lord  and  Savior.'' 
I  think  the  solution  to  that  whole  question  of  willingness  is  in  that 
last  phrase,  "in  the  day  of  Thy  power."  That  is  what  we  are  praying 
may  come  in;  that  is  my  hope  for  this  great  Student  Volunteer  Move- 
ment, and  has  been  from  the  beginning,  that  it  was  born  in  prayer, 
that  to  this  hour  it  has  been  cradled  and  nurtured  pre-eminently  in 
prayer,  beginning  perhaps  in  the  student's  chamber,  where,  all  by  him- 
self or  with  one  associate,  the  soul  was  stimulated  before  God  and  was 
re-formed  in  relation  to  this  problem;  and  later  in  the  larger  room, 
when  there  were  gathered  perhaps  one  hundred  souls,  who  can  look 
back  and  say,  "That  was  a  day  of  Thy  power." 

The  thought  at  once  suggests  to  my  mind  that  companion 
thought  in  the  eighteenth  chapter  of  the  Gospel  of  Luke,  in  which 
the  Savior  speaks  of  "the  days  of  the  Son  of  Man."     "Without  going 


120  The  Student  Missionary  Appeal 

into  any  careful  exegesis  here,  I  may  throw  out  my  thought,  my  con- 
ception concerning  that  phrase:  Christ,  referring  to  the  days  of  the 
Son  of  Man,  had  in  mind  no  one  day  of  twenty-four  hours,  in,  which 
He  wrought  some  great  miracle,  but  some  occasion  when  He  passed 
some  great  determinative  crisis  in  his  career,  as  our  archetype,  our  sec- 
ond Adam.  The  hour  of  the  temptation  was  one  of  those  days.  After 
the  forty  days  of  the  onslaught  of  Satan's  power  Satan  found  nothing 
in  Him,  and  the  angels  appeared  and  strengthened  Him.  That  was 
one  of  "the  days,"  when  He  was  tempted  to  take  the  throne,  to  usurp 
an  earthly  rulership  among  men.  These  occasions  came  again  and 
again,  until  at  length  in  the  resurrection  morning  the  consummation 
was  complete  and  established  forevennore,  and  He  was  authorized  to 
send  down  that  Ascension  Gift,  the  Spirit  of  Power,  to  which  Mr. 
Meyer  referred  so  powerfully  in  the  first  day  of  the  convention.  Now, 
my  thought  is  that,  as  in  the  experience  of  Jesus,  those  days  of  power 
came,  that  established  Him  with  greater  force  and  positiveness  on  the 
human  side  of  His  being  as  the  Son  of  Man,  impelling  Him  Godward 
and  heavenward,  standing  in  every  one  of  those  crises  stronger  and 
stronger,  and  with  a  will  that  was  set  more  unchangeably  than  the 
power  of  gravitation  toward  His  heavenly  Father,  so  the  children  of 
God,  by  some  similar  process,  must  pass  through  these  experiences  of 
days  of  the  Son  of  Man,  days  of  Divine  power,  only  through  which 
souls  become  divinely  "willing." 

What  has  prayer  got  to  do  with  this?  Just  this,  that  prayer,  pri- 
marily, whatever  else  you  may  say  of  it,  is  readjustment  to  God. 
Prayer,  in  its  fundamental  conception,  brings  with  it  the  thought  of 
submission  to  the  divine  authority,  control,  plan  and  program.  It 
implies  fellowship,  it  implies  entreaty  and  supplication  and  intercession, 
but  all  only  to  the  extent  that  the  mind  has  gained  the  clew  to  that 
Divine  plan  and  purpose.  "Thy  people  shall  be  willing  in  the  day  of 
Thy  power."  From  the  beginning  of  God's  dealing  with  our  race  until 
now,  those  days,  those  crises,  those  experiences  have  come  and  come 
and  come  again  in  the  old  economy  and  in  the  new. 

Take  two  or  three  Biblical  instances.  Eecall  Isaac  laid  upon  that 
altar,  given  up  unto  death,  from  which  he  was  received  back  as  in  the 
figure  of  the  resurrection.  But  henceforth  that  life  of  Isaac  and  all 
that  was  to  come  out  of  it,  the  entire  spiritual  seed  that  was  to  have  its 
calling  and  election  in  Isaac,  was  on  resurrection  ground.  It  was  a  day 
of  God's  power  in  the  patriarchal  age.  So  Jacob  at  the  ford  Jabbok. 
Have  you  not  coupled  Jacob's  release  of  his  grasp  on  property  with 
that  great  transition  which  he  called  his  Peniel,  when  he  saw  God  face 
to  face,  and  his  life  was  preserved,  "saved  alive"  ?  His  quarrelsomeness 
perished  that  night.    The  old  athlete  in  him  was  crucified  with  Christ. 


The  Financial  Problem  in  Missions  121 

And  the  next  morning,  a  cripple  as  to  his  athletic  strength,  but  with 
the  power  of  a  moral  athlete,  his  whole  relationship  to  God  and  to  his- 
tory was  changed.  It  was  a  day  of  God's  "power."  It  was  on  that  day 
that  for  the  first  time  the  grasping  spirit  of  the  sharp-practicing  Jacob 
was  relaxed,  and  he  sent  drove  after  drove  from  his  ill-gotten  flocks  in 
the  way  of  presents  before  him  to  meet  his  brother  Esau,  as  much  as 
to  say,  "I  am  from  this  hour  no  longer  to  be  known  as  a  grasping  man, 
but  as  one  who  waits  to  restore  wherein  I  have  wronged,  as  one  who 
holds  his  property  together  with  his  whole  personality,  as  crucified  to 
the  self-life  and  as  living  in  a  new  resurrection  power." 

So,  coming  to  the  New  Testament;  when  that  master  publican 
went  home  with  Jesus  of  Nazareth  that  day  it  is  recorded  that,  as  the 
Savior  entered  the  abode  of  Zaccheus,  the  publican  took  his  stand  and 
said,  "Behold!"  as  if  saying,  "here  is  a  new  thing  under  the  sun  in  my 
life.  The  half  of  my  goods  I  give  to  the  poor,  and  if  I  have  wronged 
any  man  I  restore  him  four-fold."  His  grip  on  property  was  released 
on  that  day  of  the  Savior's  power.  Come  to  that  feast  in  Bethany: 
How  elated  is  the  company  as  they  sit  around  that  table  with  the 
Lord  and  the  risen  Lazarus!  But  there  is  one  who  has  forgotten  the 
festivity.  Touched  with  a  singular  devotion,  she  has  stolen  away  to 
her  chamber  and  laid  her  hand  on  the  precious  alabastron,  and  at  the 
Savior's  feet  she  breaks  the  box  and  pours  the  contents  on  His  feet. 
The  disciples  say — some  of  them — '"What  a  waste!"  "No,"  said  Jesus, 
"she  has  wrought  a  good  work,  a  seemly  work,  a  beautiful  work.  It  is 
the  most  appropriate  expression  of  human  character  that  has  been 
made  here  this  day."  It  was  a  day  of  the  Savior's  power.  She  was 
"made  willing"  in  the  day  of  that  power. 

How  this  has  been  wrought  out  in  missionary  history!  Let  us  not 
overlook  that  William  Carey,  in  connection  with  all  his  splendid  per- 
sonality, his  scholarship  and  spiritual  gifts,  in  the  course  of  his  mis- 
sionaiy  career  contributed  more  than  $330,000  in  money  to  the 
mission  work.  But  it  never  would  have  come  without  a  day  of  God's 
power  in  his  experience  of  life,  never.  Look  at  John  G.  Baton,  grand 
old  hero!  As  one  of  the  survivors  of  the  days  of  the  acts  of  the  Apos- 
tles, we  think  of  him.  There  was  a  profit  of  $70,000  coming  to  him 
in  his  own  proper  right,  as  men  view  rights,  in  the  way  of  profits  from 
his  biography.  But  he  laid  the  whole  of  it  on  the  altar  of  the  mission- 
ary society  that  had  sustained  him,  and  said,  "Pass  on  the  bread  of  life 
to  my  brethren  in  the  South  Seas."  Days  of  God's  "power"  precede 
such  giving  as  that. 

Shall  we  bring  it  nearer  home?  Bishop  Ninde  referred  to  one 
of  the  great  givers.  I  think  of  some  such  who  have  stood  in  close 
relation  to  the  Mission  Board  which  I  have  the  honor  to  serve,  and 


122  The  Student  Missionary  Appeal 

they  are  not  those  who  have  given  large  amounts,  but  those  who,  out 
of  some  experience  of  the  Divine  power,  have  expressed  a  willingness 
that  must  have  come  from  the  throne  of  the  Savior  at  the  right  hand 
of  the  Father.  I  think  of  one,  three  months  ago  the  wife  of  a  simple 
country  pastor  in  the  State  of  New  York.  The  pastor's  heart  was 
Avrapped  up  in  the  cause  of  missions,  and  he  stayed  in  this  country 
simply  because  God's  providence  had  prevented  him  from  going  across 
the  seas  with  some  of  his  classmates.  But  that  widow,  on  receiving 
the  little  life  insurance  of  three  or  four  thousand  dollars,  sat  down 
and  wrote  her  check  for  five  hundred  dollars  of  that  insurance  money, 
and  sent  it  to  our  Board  and  said,  "He  would  have  liked  it  thus,  and 
I  share  mth  him."  That  widow,  in  laying  her  husband  in  the  dust, 
had  also  seen  "Him  that  lived  and  was  dead,  and  behold.  He  is  alive 
forevermore."     A  day  of  God's  power  preceded  that  gift  of  hers. 

This  is  my  hope  concerning  the  solution  of  this  problem.  I 
have  had  time  but  to  hint  it,  but  my  trust  is  that  these  little  praying 
bands  that  are  in  these  seminaries  and  colleges  and  academies  and  on 
the  hillsides  in  vacation  time,  and  in  the  Christian  homes  where  godly 
parents  live  who  are  glad  to  lay  their  firstborn  sons  and  daughters 
on  this  altar,  who  with  the  gift  of  their  sons  have  given  themselves — 
who  having  known  days  of  God's  power  will  initiate  a  new  willingTiess 
to  use  property  for  God  on  the  part  of  the  Church  of  the  future;  my 
trust  is  that  through  new  days  of  Divine  power  a  style  of  giving  that 
will  become  a  holy  fire  communicating  itself  from  altar  to  altar,  from 
fireside  to  fireside,  from  school  to  school,  from  denomination  to  de- 
nomination, from  land  to  land,  will  be  brought  in  until  that  great 
world-Pentecost  that  must  yet  come  shall  be  at  hand. 

One  of  the  most  encouraging  notes  that  has  been  struck  in  my 
ears  in  conversation  here  with  some  of  these  beloved  leaders  has  been 
the  spoken  purpose  to  form  in  the  various  parts  of  the  land  bands 
of  godly  laymen,  men  who  have  already  known  these  days  of  God's 
power,  who  have  had  this  new  spontaneous  delight  in  laying  their 
offerings  on  God's  altar,  who  will  enlist  others  to  this  type  of 
giving  I  have  indicated.  I  pray  you,  every  representative  of  God's 
Church,  however  poor  or  weak,  get  together  in  some  chamber  a  little 
company  to  pray,  and  persist  in  it,  persist  in  it.  A  few  days  ago  one 
of  my  associate  secretaries  was  telling  me  of  the  origin  in  Cincinnati 
years  ago  of  a  great  revival  in  which  toward  the  end  of  that  work 
250  souls  received  the  hand  of  fellowship  at  one  communion;  after  that 
revival  the  pastor  could  not  rest  until  he  made  diligent  search  to  as- 
certain where  was  the  secret  spring  from  which  the  great  revival  prob- 
ably came;  and  he  traced  it  to  an  upper  room  where  a  poor  widow, 
bedridden  for  years,  had  agonized  for  that  revival,  communing  with 


The  Financial  Problem  in  Missions  123 

God  through  the  night  watches  and  for  continuous  weeks.  And  her 
daughter  had  been  brought  with  the  mother  into  the  same  fellow- 
ship of  power.  It  was  the  opinion  of  that  pastor  that  there  was  a  flow 
of  power  proceeding  from  that  little  room  that  was  felt  in  the  great 
revival.  That  sort  of  thing  in  some  form^  in  many  forms,  we  must 
prepare  to  engage  in,  if  we  are  to  see  the  money  power  of  this  land 
set  free  and  devoted  to  this  sacred  enterprise  of  sending  the  gospel 
to  all  the  earth.  "Thy  people  shall  be  willing  in  the  day  of  Thy 
power."  For  when  that  day  of  Divine  power  shall  be  experienced  in 
our  souls,  and  the  new  willingness  shall  be  by  the  Divine  Spirit  en- 
gendered, then  we  shall  be  eager  for  the  contribution  box,  then  wo 
will  be  charged  with  positive  force,  and  we  shall  lead  our  respective 
churches,  colleges,  and  schools,  having  at  least  found  the  clew  to  the 
solution  of  the  Money  Problem. 


THE  CHURCH  MISSIONARY  SOCIETY'S   FINANCIAL  POLICY 

Mr.  Douglas  M.  Thornton 

Fellow  Students:  It  seems  to  me  that  we  have  reached  a- point  at 
this  meeting  where  we  must  put  into  action  the  principles  that  we  have 
heard.  We  have  been  led,  step  by  step,  first  of  all  to  see  the  need  of  a 
true  motive  in  all  our  giving.  We  have  then  been  shown  most  sol- 
emnly the  power  that  man  has  to  give;  and  we  have  just  been  told  of 
the  link  between  human  and  Divine  power,  namely,  prayer.  Now,  how 
is  that  prayer  to  be  turned  into  works?  Let  it  be  by  the  prayer  of 
faith.  I  plead  to-day  that  we  not  only  pray,  but  expect  the  answer  to 
our  prayers.  And  I  want  to  give  you  a  mighty  illustration  of  the  way 
God  has  answered  prayer  during  the  last  ten  years  in  one  of  the  most 
conservative  and  largest  missionary  societies  in  the  world. 

It  will  be  well  to  make  a  statement  leading  up  to  how  the  Church 
Missionary  Society  adopted  what  has  been  well  called  the  faith  policy 
in  missions.  There  were  many  causes  at  work.  One  of  the  greatest  of 
the  causes  was  the  contact  that  the  leaders  of  the  Church  Missionary 
Society  had  about  twelve  years  ago  with  the  leaders  of  Keswick  Con- 
vention, Some  of  them  met  there  with  an  atmosphere  that  they  had 
not  met  with  in  their  experience  before.  That  atmosphere  was  the 
atmosphere  of  unbounded  faith;  a  faith  after  the  spirit  of  I.  John  v., 
14  and  15:  "And  this  is  the  confidence  that  we  have  in  Him,  that  if  we 
ask  anything  according  to  His  will.  He  heareth  us;  and  if  we  know 
that  He  hear  us,  whatsoever  we  ask,  we  know  that  we  have  the  peti- 
tions that  we  desired  of  Him,"  Thus  it  came  about  that  in  the  Jubi- 
lee year  of  the  Queen's  reign,  the  Church  Missonary  Society  decided  to 


124  The  Student  Missionary  Appeal 

accept  imconditionally  all  offers  for  sei-vice  from  those  who  they  felt, 
after  due  examination,  were  spiritually  qualified  for  the  mission  field — 
both  men  and  women. 

Now,  I  have  been  asked  by  one  of  the  secretaries  of  the  Mission 
Boards  on  this  continent  what  was  the  position  of  the  society  when 
they  took  that  step.  I  have  here  the  complete  statistics  that  have  been 
drawn  up  for  me  by  the  secretaries  of  that  society,  and  would  like,, 
therefore,  to  put  them  before  you. 

In  1887  this  was  the  statement  of  accounts:  The  general  income 
amounted  to  £207,745.  There  were  also  special  funds  not  available 
for  ordinary  purposes  of  £26,846,  and,  therefore,  there  was  not  much 
in  reserve  to  encourage  them  to  go  forward  in  the  spirit  of  faith.  They 
had  just  cleared  their  balance — they  had,  I  think,  a  balance  of  £10,000 
on  that  year.    In  this  condition  of  affairs  they  adopted  this  policy. 

What  was  the  result  of  ten  years'  work?  The  ordinary  income  of 
the  society  increased  by  nearly  £30,000.  In  addition  to  that,  appro- 
priated contributions  were  handed  in  which  amounted  almost  to  £60,- 
000;  that  is,  not  counting  trust  funds,  which  are  liable  to  go  up  or 
down  as  the  years  go  by,  the  income  of  the  society  increased  by 
£90,000  a  year  in  ten  years,  in  answer  to  the  prayer  of  faith. 

And  how  did  it  work  out,  first  of  all  in  the  Church  Missionary 
house,  and  secondly  in  the  home  field?  It  was  found  necessary  to 
double  their  staff,  so  much  so  that,  instead  of  ten  secretaries  and  as- 
sistant secretaries  in  the  house,  they  now  have  nineteen  to  cope  with 
the  work  which  necessarily  was  incurred  by  their  enormous  increase 
of  operations.  They  more  than  doubled  the  literature  that  they  is- 
sued; the  monthly  literature  in  circulation  changed  from  880,00() 
copies  per  year  of  monthly  magazines  to  over  2,000,000  copies  a  year; 
so  that  from  end  to  end  of  our  country  there  are  people  now  studjdng 
missions  as  never  before,  month  by  month.  I  have  with  me  the  ex- 
act circulation  of  the  various  missionary  papers.  At  the  present  time 
the  "Church  Missionary  Intelligencer"  has  a  circulation  of  just  under 
50,000  copies  a  year;  the  "Gleaner"  has  882,000  copies  a  year,  the 
"Children's  World"  has  612,000  copies  a  year,  the  "Awake"  has  444,- 
000  copies  a  year.  And  each  of  those  is  meant  for  a  particular  class 
of  readers.  So  that  you  see  that  during  that  ten  years  there  has  been, 
as  it  were,  a  new  life  put  into  the  society  and  its  operations,  and  there 
is  a  vast  increase  in  the  number  of  those  who  take  an  interest  in  the 
society  because  they  have  things  put  before  them  in  a  way  which 
they  can  understand  and  appreciate.  Again,  the  occasional  literature 
of  the  society  has  increased  enormously.  They  have  had  to  get  out 
pamphlets  and  booklets  by  the  fifties  in  order  to  meet  with  the  grow- 
ing need. 


The  Financial  Problem  in  Missions  125 

This  policy  lias  also  been  blessed  of  God  in  the  increased  number 
of  offers  for  service  on  the  foreign  field.  During  the  year  1886-7 
there  were  82  such  offers.  During  the  year  1896-7  there  were  200, 
including  109  men  and  91  women.  The  acceptances  during  the  year 
1886-7  were  31  men  and  women.  In  1896-7  they  were  156,  thus  di- 
vided: For  immediate  service,  47  men,  38  women;  for  training,  18  men 
and  53  women.  Then  again,  with  regard  to  the  increase  of  mission- 
aries' agents.  It  is  interesting  to  notice  that  one  native  bishop  has 
changed  to  two,  255  native  clergymen  to  341;  native  agents,  male  and 
female,  from  3,505  to  5,319.  But  what  is  most  striking  of  all  is  the 
number  of  English  missionaries  that  are  now  on  the  field  as  against 
those  that  were  on  the  field  ten  years  ago.  There  was  special  prayer 
made  by  several  friends  of  the  Society  about  1890,  three  years  after 
this  step  was  taken,  that  before  the  close  of  the  century  a  thousand 
missionaries  might  be  led  to  go  forth.  Listen  how  that  prayer  of 
faith  is  being  answered.  Ten  years  ago  there  were  319  missionaries 
on  the  field.  Those  now  have  increased  to  1,013.  Add  to  these  the 
156  accepted,  and  you  will  see  that  the  numbers  will  soon  mount  up  to 
the  thousand,  while  we  have  yet  two  years  to  run. 

I  think  I  have  already  demonstrated  that  this  policy  of  faith, 
faith  which  is  backed  by  men  of  business — those  who  are  men  of 
sound  mind  and  reason,  but  yet  they  have  been  led  of  God  to  take 
this  step — has  already  led  to  the  enlargement  of  the  operations  of 
the  society  more  than  twofold  within  ten  years.  This  is  one  of  the 
things  that  led  me  to  offer  to  this  society.  I  am  now  thankful  to  say 
that  I  am  an  accepted  member  of  it,  and  wish  to  go  forward  in  the 
spirit  of  their  work.  But  I  put  it  before  this  audience,  cannot  on 
this  continent  this  spirit  be  widely  introduced,  and,  where  it  is  al- 
ready in  existence,  developed  greatly  through  the  years  to  come? 


SACRIFICE    TO  SUPPORT   REPRESENTATIVES    ON   THE 
FOREIGN  FIELD 

Miss  Margaret  W.  Leitch 

Our  Lord  Jesus  could  not  save  this  world  without  sacrifice,  and 
we  cannot  come  into  true  sympathy  and  union  with  Him  without 
sacrifice. 

There  must  be  numbers  graduating  from  the  schools  and  colleges 
of  America,  who  could  go  as  missionaries  at  their  own  charges.  The 
average  salary  of  a  missionary  is  about  $500.  Anyone  with  an  income 
of  that  amount  could  meet  his  own  support,  and  go  out  under  one  of 
the  regular  Boards  as  an  honorary  worker.    What  reason  is  there  that 


126  The  Student  Missionary  Appeal 

anyone  who  has  an  income  sufficient  to  meet  his  own  support  should 
ask  for  a  salary  from  a  Mission  Board?  I  understand  that  in  the  China 
Inland  Mission  about  one  hundred  missionaries  are  self-supporting,  or 
are  supported  by  friends.  In  the  Church  Missionary  Society  and 
other  British  societies  a  considerable  number  are  self-supporting. 
Some  of  these,  who  are  possessed  of  large  means,  are  supporting  a  num- 
ber of  other  missionaries,  and  some  are  supporting  the  whole  work  of 
a  station.  It  is  an  additional  proof  to  the  heathen  of  a  man's  sincerity 
that  he  meets  his  own  support. 

It  is  surprising  to  notice  how  few  American  missionaries  have  of- 
fered to  go  out  at  their  own  charges.  There  must  be  many  among  the 
volunteers  who  could  do  tliis.  What  reason  has  one  to  believe  that 
he  has  truly  consecrated  himself  to  God  if  he  has  not  consecrated  his 
means  to  God?  There  must  be  many  families  who  could  support  one 
of  their  own  number  as  a  missionary.  For  ten  years  two  sisters  in 
Edinburgh,  one  a  teacher  and  the  other  a  milliner,  have  supported  a 
sister  who  is  a  missionary  in  Africa.  They  are  perhaps  making  as 
much  self-denial  in  giving  as  she  has  made  in  going.  The  tliree  are 
missionaries. 

A  lady  in  this  country,  who  is  living  in  a  very  simple  home  and  is 
doing  her  own  housework,  is  providing  the  whole  support  of  two  mis- 
sionaries in  Ceylon — Mr.  and  Mrs.  Hieb.  Mr.  Hieb  is  the  general  secre- 
tary of  the  Young  Men's  Christian  Association  in  Ceylon,  and  God  is 
using  him  to  do  a  wonderful  work  among  the  students  in  the  higher 
educational  institutions  there.  He  has  been  the  means  of  spiritual 
blessing  and  quickening  to  many  of  the  native  workers,  and  through 
his  influence  some  of  the  brightest  young  men  and  women  have  been 
led  to  consecrate  themselves  to  Christ  and  to  mission  work  among 
their  own  people.  The  lady  in  this  country,  who  is  practicing  daily 
self-denial  in  order  that  she  may  provide  his  support,  is  through  him 
multiplying  her  Hfe  an  hundred-fold. 

One  is  reminded  of  that  lady  in  the  west  who  said  that  she  was 
able  to  serve  the  Lord  twenty-four  hours  a  day.  Some  one  said  to  her, 
"How  do  you  do  that?"  She  replied,  "I  try  to  ser\^e  Him  twelve  hours 
while  I  am  awake,  and  when  I  go  to  sleep  at  night  I  have  a  missionary 
in  China  whom  I  am  supporting,  and  she  serves  Him  the  other  twelve.'' 
In  this  way  she  was  living  the  life  of  the  angels,  for  we  are  told  they 
serve  Him  day  and  night. 

I  know  a  missionary  lady  who  has  labored  for  many  years  in  India. 
For  a  time  she  was  the  only  missionary  residing  in  a  large  district.  I 
said  to  her,  "How  is  it  that  you  have  had  so  much  blessing,  so  many 
conversions,  while  you  have  been  working  all  alone?"  She  replied, 
"No,  I  have  not  been  working  alone.    There  are  three  of  us,  but  two 


The  Financial  Problem  in  Missions  127 

are  living  in  America.  One  of  these  meets  my  whole  support,  the 
other  writes  me  a  letter  every  week,  and  they  both  have  promised  to 
pray  for  me  by  name  every  day;  so  there  are  three  of  us  working  here."' 
How  many  there  are  in  this  land  who^,  by  means  of  a  personal  substi- 
tute, might  be  really  working  in  some  heathen  land! 

I  know  a  business  man  in  New  York  state  who  resolved,  when  a 
young  man,  that  he  would  carry  on  Ms  business  for  the  purpose  of  pro- 
moting the  coming  of  Christ's  Kingdom.  His  business  has  grown  and 
prospered  until  it  has  assumed  large  proportions,  but  he  and  his  wife 
and  daughter  continue  to  live  in  the  same  six-roomed  cottage,  and 
with  the  yearly  profits  from  his  business  he  is  now  supporting  forty 
home  and  foreign  workers. 

There  were  two  servant  girls  who  attended  one  of  our  meetings. 
The  next  morning  they  gave  five  dollars  each  to  the  lady  in  whose 
house  they  worked  and  asked  her  to  give  it  to  us  for  the  work  iu 
Ceylon.  The  lady  brought  the  money  to  us  and  said,  "This  money 
was  given  by  my  two  servant  girls.  I  don't  think  they  can  afford  to 
give  so  much,  and  I  told  them  so."  "We  asked,  "What  did  they  say?" 
She  replied,  "Oh,  yes,  we  can;  we  can  go  without  something."  They 
could  go  without  a  new  dress  or  a  new  hat,  perhaps,  but  they  could  not 
go  without  a  share  in  Christ's  work;  they  could  not  go  without  com- 
munion with  Him;  they  could  not  go  without  the  blessing  they  would 
receive  in  their  hearts  by  coming  into  closer  sympathy  with  Him. 

There  is  a  poor  woman  in  London,  bedridden,  whose  support  is 
only  a  few  shillings  a  week,  but  every  day  she  studies  how  she  can 
save  a  penny  or  a  half-penny  from  the  cost  of  coal  or  meal.  At  the 
end  of  the  year  she  sends  the  coppers  out  and  gets  them  changed  into 
gold,  and  each  year  she  gives  one  sovereign  in  gold  to  the  Church  Mis- 
sionary Society.  When  a  visitor  remonstrated  with  her  and  said,  "It 
is  too  much,"  she  replied,  "I  likes  to  give  gold  to  the  Lord  Jesus." 

Once  the  Lord  Jesus  went  to  a  rich  man's  house  to  be  enter- 
tained, but  the  rich  man  did  not  put  himself  to  very  much  trouble — 
did  not  give  Him  any  water  to  wash  His  feet,  or  any  oil  for  His  head, 
or  any  kiss.  But  a  poor  woman  crept  to  His  feet,  washed  them  with 
her  tears,  wiped  them  with  the  hairs  of  her  head,  kissed  His  feet 
and  poured  her  precious  ointment  on  them.  And  looking  down  upon 
her.  His  great  heart  of  love  took  it  all  in,  and  He  said,  "She  loved 
much."  Did  you  ever  give  a  gift  to  the  Lord  Jesus  so  precious 
that,  looMng  down  on  you.  He  said,  "My  dear  child,  she  loves 
much"? 

I  know  a  lady  who,  prevented  from  going  as  a  missionary  to 
China,  has  sought  to  interest  a  circle  of  friends  in  foreign  missions; 
and,  in  addition  to  the  care  of  her  home    and  the  oversight  of  a 


128  The  Student  Missionary  Appeal 

large  city  mission  work,  has  been  able  to  collect  from  friends  over 
$1,000  annually  toward  the  support  of  two  missionaries  in  China. 

I  know  a  poor  servant  girl  in  Edinburgh  who,  by  interesting 
the  servants  in  other  homes  round  about,  collects  every  year  $50 
for  the  support  of  a  native  worker  in  India. 

There  are  perhaps  many  among  the  young  people  and  among  the 
volunteers  who  have  not  much  ability  as  givers,  but  who  may  possess 
marvelous  ability  as  collectors.  Mr.  ]\Ioody  has  said,  "It  is  better  to 
set  ten  men  at  work  than  to  do  ten  men's  work."  The  statement  has 
been  made  that  in  this  country  one-third  of  the  Church  members 
know  nothing  and  care  nothing  about  missions,  another  third  know 
little  and  care  little,  and  the  remaining  third  know  much  and  care 
much.  If  you  and  I  belong  to  the  last  third  shall  we  be  content  with 
merely  giving  what  we  ourselves  can  give?  That  will  not  sufl&ce. 
Must  we  set  ourselves  to  the  task  of  interesting  the  other  two-tliirds? 
Who  is  going  to  interest  those  who  are  not  interested?  Those  who 
are  interested  must  interest  those  who  are  not  interested.  That  is 
the  great  work  to  which  we  must  address  ourselves. 

While  the  generals  at  the  front  are  loudly  calling  for  re-enforce- 
ments, and  wliile  a  great  army  of  volunteers  is  eager  to  go  to  the 
front,  a  deadlock  has  been  caused  by  a  shortage  in  the  commissariat 
department.  Will  the  volunteers  who  profess  to  have  consecrated 
their  lives  to  the  cause  turn  back  in  the  presence  of  this  small  diffi- 
culty, and  return  one  to  liis  farm  and  another  to  his  merchandise, 
and  allow  the  cause  to  suffer  defeat  or  serious  loss?  Or  will  they 
be  willing  for  a  time  to  turn  themselves  into  something  like  a  for- 
aging party,  with  the  firm  determination  to  secure  such  large  supplies 
for  their  Mission  Boards  that  the  deadlock  will  be  broken  so  that  the 
army  at  the  front  may  be  properly  supported  and  re-enforcements  sent 
out?  If  they  will  have  the  humility,  courage  and  perseverance  to  do 
this,  and  to  do  it  wisely,  under  the  general  direction  and  in  full  co- 
operation with  the  secretaries  of  the  Mission  Boards,  the  army  will 
march  on  to  victory. 

Mr.  Donald  Frazer,  traveling  secretary  of  the  British  College 
Christian  Union,  said  to  the  volunteers  at  Keswick:  "One  often  hears 
it  urged  as  an  objection  to  volunteering,  'All  the  societies  are  showing 
a  deficit,  and  the  cry  all  around  is,  retrench,  retrench.  If  we  apply, 
the  Boards  have  no  money  to  send  us.'  Will  that  keep  us  back? 
Difficulties  were  made  to  be  overcome;  they  are  not  necessarily  hin- 
drances. While  God  is  not  bankrupt  there  is  an  abundance  of  riches 
for  His  work."  If  Carey,  the  shoemaker,  with  scarcely  enough  money 
to  keep  soul  and  body  together,  with  a  first  collection  of  thirteen 
pounds  two  shillings  and  sixpence,  became  a  missionary,  surely  we,  too, 


The  Financial  Problem  in  Missions  129 

can  overcome  financial  difficulties  and  go.  One  of  the  American  vol- 
unteers went  to  his  Board  and  said,  "I  want  to  go  to  India."  They  said, 
"We  have  no  money."  "Well,  I'm  going."  "But  we  cannot  send 
you."  "Give  me  permission  to  go  to  the  churches  and  Sabbath  schools 
and  tell  them."  They  told  him  to  go.  In  a  short  time  he  came 
back  with  money  enough  to  support  liimself  and  half  a  dozen  others. 
We  hear  of  another  who,  in  six  weeks,  raised  $5,000.  And  we 
are  not  going  to  be  wanting  in  determination.  The  best  means  of 
going  is  meaning  to  go. 

When  appointed  volunteers,  instead  of  waiting  at  the  doors  of  the 
Boards  empty  handed,  present  themselves  to  the  churches,  and  work- 
ing under  the  advice  and  direction  of  the  Board  secretaries,  and  in  co- 
operation with  the  pastor,  secure  for  the  Board  an  amount  (over  and 
above  the  ordinary  contributions)  equivalent  to  their  outfit,  passage 
and  incidentals,  and  reliable  pledges  sufficient  to  cover  their  salary  for 
five  years,  a  new  and  brighter  era  in  missions  ^vill  have  dawned. 

Let  us  remember  that  we  are  not  our  own;  we  are  bought  with  a 
price.  Our  time,  our  influence,  are  not  our  own.  Our  money  is  not 
our  own — not  a  dollar,  not  a  cent  is  our  own;  it  belongs  to  Christ. 
Isn't  that  what  He  means  when  He  says,  "Whosoever  there  be  of  you 
that  f orsaketh  not  all  that  he  hath,  he  cannot  be  my  disciple"  ?  In  the 
presence  of  a  thousand  millions  of  heathen  and  Mohammedans,  of  the 
liquor  traffic,  of  the  slave  trade,  of  all  the  woes  Avhich  affiict  humanity, 
does  He  not  mean  it? — "Whosoever  there  be  of  you  that  f orsaketh  not 
all  that  lie  hath" — whosoever  does  not  lay  himself  and  all  on  the  altar 
at  the  disposal  of  Jesus  Christ,  he  is  not  His  disciple. 


THE  VOLUNTEER  SECURING  HIS  OWN   SUPPORT 

Mr.  Robert  P.  Wilder 

I.  Why  should  a  volunteer  secure  his  own  support? 

Firstly,  because  the  world  needs  more  workers. 

Secondly,  because  the  financial  crisis  which  confronts  the  Boards 
of  our  churches  is  such  a  serious  one  that  there  is  no  reasonable  hope 
that  half  of  the  well-qualified  volunteers  will  reach  the  field  unless 
the  volunteers  themselves  attempt  to  help  solve  this  financial  problem. 

Thirdly,  there  is  plenty  of  money  in  the  Church.  The  wealth  of 
American  and  Canadian  Christians  is  estimated  at  $37,000,000,000, 
and  only  a  paltry  $6,000,000  are  contributed  annually  toward  this 
work  of  foreign  missions.  It  is  perfectly  possible  for  all  the  volun- 
teers to  be  sent  to  the  foreign  mission  field  without  interfering  with 
the  regular  receipts  of  the    Church    Boards.     Some    one    may  ask. 


130  The  Student  Missionary  Appeal 

But  will  this  not  mean  starting  independent  agencies?  We  think  not, 
for  the  policy  of  our  Movement  is  that  the  money  thus  raised  should 
go  into  the  Church  Boards'  treasuries,  and  that  the  volunteers  who 
go  forth  should  go  out  commissioned  by  the  Boards  of  the  denomina- 
tions to  which  they  belong. 

Fourthly,  the  reason  why  the  volunteer  should  attempt  to  secure 
his  own  support  is  because  the  concrete  appeals  to  most  people  far 
more  than  the  abstract.  Ten  years  ago  a  student  volunteer  spoke  to  a 
group  of  young  ladies.  They  were  contributing  only  $25  a  year  to 
this  work.  But  when  they  saw  that  they  could  support  that  student 
volunteer  in  the  foreign  field  the  $25  increased  to  $250,  and  very 
soon  the  $250  increased  to  $500,  and  for  ten  years  that  church  has 
been  supporting  this  volunteer  in  the  mission  field.  And  we  are  told 
that  the  additional  giving  to  tliis  special  object  has  not  interfered  with 
the  regular  gifts  of  the  Church  to  the  Board  of  that  denomination. 

Fifthly,  we  believe  this  plan  will  be  of  benefit  to  the  local  church 
and  to  the  missionary;  to  the  local  church  because  it  will  thus  have 
a  living  link  between  it  and  the  mission  field.  Some  one  may  ask: 
Will  this  not  center  the  interest  of  that  church  upon  one  field  and 
upon  one  missionary?  In  a  recent  war  a  man  had  a  brother  at  the 
front  fighting  for  his  country.  This  fact  did  not  lessen  his  interest  in 
the  army  as  a  whole,  but  rather  intensified  his  interest  in  the  army 
and  in  the  war.  And  again,  it  will  be  a  benefit  to  the  missionary.  He 
will  have  in  the  home  country  a  special  constituency  to  pray  for  and 
provide  for  liis  spiritual  and  physical  needs.  May  I  speak  from  my 
own  personal  experience?  When  we  were  laboring  in  India  it  was 
a  great  joy  to  my  wife  and  myself  to  realize  that  we  had  a  church 
behind  us  in  this  country;  to  know  that  the  members  of  that  church 
were  praying  for  us  constantly,  that  they  looked  upon  us  as  their  own 
special  missionaries. 

Sixthly,  it  will  enable  more  of  us  to  go  to  the  front  and  thus  help 
the  Movement.  Fellow-volunteers,  we  have  reached  a  crisis.  If  the 
well-qualified  men  in  the  senior  classes  of  our  theological  seminaries 
and  medical  colleges  do  not  go  to  the  front  we  fear  that  men  will 
cease  volunteering,  and  thus  not  only  the  Volunteer  Movement,  but 
what  is  of  more  consequence,  the  greater  cause  of  world-wide  evan- 
gelization, will  have  a  serious  set-back. 

Seventhly,  we  have  given  our  lives  to  the  work.  This  does  in  a 
sense  give  us  a  lever  for  raising  money.  Some  day  we  will  be  held 
responsible  by  God  for  the  use  of  this  money-raising  talent  which 
He  has  placed  at  our  disposal.  Some  of  us  volunteers  have  gone 
before  the  churches  prayerfully  and  earnestly  urging  the  highway- 
man's motto,  "Your  money  or  your  life,"  stating  that  we  have  given 


The  Financial  Problem  in  Missions  131 

our  lives  and  asldng  them  to  give  their  money;  and  we  have  been 
pleased  to  see  the  response  on  the  part  of  the  churches. 

II.  The  next  point  is.  How  can  a  volunteer  get  his  own  support!^ 

We  should  say,  in  the  first  place,  by  prayer.  This  point  has- 
already  been  well  emphasized.  Prayer  and  the  raising  of  funds  are 
closely  connected. 

Secondly,  get  into  communication  with  the  secretaries  of  your 
own  Board  and  try  to  obtain  their  indorsement.  Possibly  the  secre- 
taries will  state  that  the  salary  is  only  a  part  of  the  support  of  the 
missionary.  If  so,  they  are  quite  right;  the  salary  is  only  a  part,. 
Possibly  some  secretaries  will  insist  on  our  raising  more  than  the 
salary.  If  so,  let  us  work  prayerfully  and  earnestly  until  we  secure 
the  amoimt  required.  But  I  think  that  the  majority  of  the  secre- 
taries will  not  ask  for  more  than  the  salary  of  the  missionary.  The 
leading  missionary  societies  in  England  state  that  they  will  take 
workers,  provided  the  salaries  are  guaranteed.  We  have  reason  to  be- 
lieve that  in  our  own  country  many  societies  will  do  this.  For 
example,  I  have  with  me  a  statement  of  one  of  the  leading  Boards  in 
our  country  to  tliis  effect:  "It  can  easily  be  done.  Five  hundred  dal- 
lars  is  the  average  salary  of  each  missionary  (including  married  womeo) 
for  one  year.  Churches,  Sunday  schools  and  Young  People's  Societie3 
or  individuals,  giving  or  collecting,  singly  or  in  groups,  in  addition 
to  their  usual  contributions,  the  capital  sum  of  $500,  will  each  he 
assigned  one  missionary,  whom  they  may  regard  as  their  persocal 
representative  on  the  foreign  field."  And  we  are  thankful  to  be  abla 
to  state  that  the  Board  of  this  denomination  has  commissioned  some 
volunteers  for  foreign  service,  even  though  the  salaries  are  not  in 
sight;  and  these  volunteers  are  encouraged  to  get  their  own  support 
from  churches  or  individuals.  This  places  the  volunteers  in  a  posi- 
tion of  advantage.  They  can  say:  "We  have  been  examined,  we  have 
passed  muster,  the  society  will  send  us  if  the  Church  will  supply  the 
means."  We  hope  that  other  societies  also  will  take  this  advanced 
position,  for  volunteers  are  longing  to  get  to  the  foreign  field. 

Thirdly,  the  campaign.  (1)  Get  into  close  touch  with  the  pastor 
of  the  church  where  you  are  to  present  this  matter.  Win  him  over  to 
the  idea,  and  then  insist  upon  it  that  the  money  contributed  for  this 
special  object  shall  be  over  and  above  what  the  church  is  already 
giving  to  the  Board  of  the  denomination  to  which  the  church  belongs; 
otherwise  there  will  be  no  gain.  We  must  be  very  strong  on  this 
point,  that  the  contribution  for  this  special  object  shall  be  in  excess 
of  what  the  people  are  already  giving  to  foreign  missions.  (2)  Make 
wise  use  of  missionary  literature,  both  that  of  your  own  denomina- 
tion and  also  interdenominational  literature.  (3)  Emphasize  the  duty  ol 


132  The  Student  Missionary  Appeal 

systematic  giving.  If  we  can  get  people  to  give  systematically  we  be- 
lieve we  are  getting  them  to  do  what  God  wants  them  to  do;  and  this 
will  insure  permanency  as  well  as  increase  in  benevolence.  (4)  En- 
deavor to  have  the  poor  enlisted  as  well  as  the  rich.  The  money  is 
only  a  small  item;  we  want  the  sympathy  and  the  prayers  of  all  in 
the  congregation  of  the  church  which  is  to  send  us  out. 

If  one  church  is  unable  to  provide  a  salary,  let  us  try  to  get  two 
or  three  churches,  or  young  people's  societies,  to  combine  together  to 
do  it.  But  let  us  be  careful  of  one  matter.  A  man  made  a  strong 
appeal  for  foreign  missions,  and  at  the  end  asked  for  $50,  which  he 
obtained.  I  believe  if  he  had  asked  for  $500  he  would  have  received 
it.  Let  us  ask  for  great  things,  and  may  God  give  the  churches  and 
the  pastors  more  faith  along  this  line.  In  one  church  the  pastor 
refused  to  let  me  present  this  plan.  He  said  it  was  impossible  for  his 
people  to  support  a  missionary  in  addition  to  what  they  were  already 
doing.  But  two  ladies  in  that  congregation  told  me  they  would  be 
responsible  for  the  support  of  the  missionary  and  his  wife.  And  then 
the  pastor  came  to  me  and  asked  if  I  had  any  objection  to  let  the 
church  get  the  credit  of  the  support  of  those  missionaries! 

III.  Lastly,  the  volunteer  can  secure  his  own  support.  I  need  not 
dwell  upon  this  after  the  conclusive  statement  made  by  Mr.  Douglas 
Thornton.  The  Church  Missionary  Society  has  demonstrated  the 
fact  that  it  can  be  done.  This  American  Board  to  which  I  have 
referred  is  demonstrating  the  same  fact.  Another  leading  Board  in 
America  has  seven  hundred  missionaries  in  the  foreign  field — five 
hundred  of  these  missionaries  are  supported  by  special  gifts,  and  one 
hundred  more  partly  supported  by  special  gifts.  Ten  years  ago  one 
church  in  that  denomination  was  giving  less  than  $100  to  the  work 
of  foreign  missions.  Then  two  of  our  student  volunteers  were  taken 
up  by  the  church.  Later  on  the  church  asked  for  two  more.  The 
result  is  the  support  of  four  missionaries  by  that  single  church.  One 
of  these  four  is  a  medical  man.  He  has  had  a  hospital  built  for  him 
by  a  member  of  that  church.  So  during  the  nine  years  since  the 
church  undertook  this  plan,  instead  of  giving  $900  to  foreign  missions, 
its  members  have  contributed  $40,000.  In  another  church  the  pastor 
told  me,  ten  years  ago,  that  it  was  impossible  for  his  church  to 
support  a  missionary.  That  church  is  to-day  supporting  four  volun- 
teers in  the  foreign  mission  field,  and  the  pastor  writes  that  this  has 
not  interfered  with  the  regular  gifts  to  the  Board  of  the  denomination. 

The  French  are  pushing  a  railway  across  the  Sahara  desert  to 
Lake  Tchad  in  Africa.  We  are  told  they  are  obtaining  water  even 
in  the  Sahara  by  sinking  artesian  wells.  They  get  water  if  they  go 
deep  enough.    Young  men  and  women,  we  can  get  financial  help  in 


The  Financial  Problem  in  Missions  133 

any  congregation  if  only  God  will  enable  us  to  go  deep  enough;  if  the 
hearts  of  the  people  are  touched  by  the  power  of  the  Holy  Spirit  the 
money  ^nll  flow  out.  We  have  had  our  attention  called  to  the  motto, 
"Thy  people  shall  be  wilHng  in  the  day  of  Thy  power."  May  I  give  a 
free  rendering  of  the  rest  of  the  verse?  "The  youths  of  Thy  people, 
numerous  and  fresh  as  the  drops  of  the  morning  dew,  shall  go  forth 
to  fight  Thy  battles."  Let  us  wait  on  God  in  earnest  prayer  until  the 
money  to  send  them  forth  is  provided.  Let  us  claim  the  promise: 
"Thy  people  shall  be  wiUing  in  the  day  of  Thy  power.  The  youths 
of  Thy  people,  numerous  and  fresh  as  the  drops  of  the  morning  dew, 
shall  go  forth  to  tight  Thy  battles." 


THE  RELATION  OF  THE  YOUNG  PEOPLE'S   SOCIETIES  TO 
THE  MONEY  PROBLEM 

Mr.  F.  S.  Brockman 

If  this  money  question  is  solved,  God  is  not  going  to  leave  out  of 
the  problem  you  who  sit  before  me  this  morning  nor  those  whom  you 
represent.  Nor  is  He  going  to  leave  out  of  some  part  in  it  that 
splendid  army  of  young  people  whom  you  and  I  left  in  our  churches 
at  home  before  we  came  to  college.  Let  us  bring  that  army  in  array 
before  us  tliis  morning,  that  we  may  see  them.  The  Young  People's 
Society  of  Christian  Endeavor,  2,636,000  strong;  the  Ep worth  Leagues, 
1,801,000  strong;  the  Baptist  Young  People's  Union,  omitting  those 
who  are  in  Christian  Endeavor  Societies,  225,000  strong;  the  Young 
People's  Union  of  the  United  Brethren  in  Christ,  74,000  strong;  the 
Luther  Leagues  of  America,  60,000  strong,  and  other  organizations 
of  a  similar  character,  but  not  quite  so  large,  all  together  75,000 
strong,  making  in  all  an  army  of  4,801,661  Christian  young  people — 
larger  than  the  entire  population  of  Scotland,  almost  equal  to  the 
entire  population  of  the  Dominion  of  Canada.  And  if  we  could 
bring  before  us  this  morning  the  hosts  who  have  enlisted  in  the  United 
States  army,  those  who  were  in  the  war  of  the  Revolution,  in  the  war 
with  France,  in  the  war  with  Tripoli,  in  the  war  of  1812,  all  those 
who  were  in  the  great  Civil  War,  and  in  the  ten  great  Indian  wars — if 
we  could  marshal  all  that  host  who  have  stood  for  their  country's 
flag  and  their  country's  honor  throughout  more  than  a  century,  we 
still  should  have  more  than  one  million  less  than  the  living  army  of 
young  men  and  women  in  the  two  countries  which  are  represented  at 
this  convention  who  stand  trained  and  ready  for  service  in  the  King's 
army. 

And  it  is  not  a  force  that  is  unorganized.    They  have  their  cap- 


134  The  Student  Missionary  Appeal 

tains  of  thousands  and  tens  of  thousands,  and  even  of  hundreds  of 
thousands.  In  the  morning  the  command  goes  from  leader  to  subor- 
dinate, and  then  like  lightning  down  the  line,  and  before  night  there 
are  a  million  hearts  that  are  responding  loyally. 

Moreover,  it  is  a  trained  force.  The  world  has  seen  as  many 
young  people  before,  but  never  before  has  the  world  seen  so  many 
young  people  trained  and  ready  for  service. 

Not  only  so,  but  this  army  is  not  decrepit  with  age,  neither  is  it  a 
body  of  infants,  but  strong  with  the  vigor  and  enthusiasm  of  youth. 
Their  pulses  are  beating  splendidly;  they  are  eager  to  throw  their 
exuberant  energies  into  something  that  is  worthy  of  them. 

And  we  pause  as  we  look  at  this  force,  so  magnificent  in  its  pro- 
portions, so  splendid  in  its  organization  and  its  enthusiasm,  and  ask.  Is 
it  feasible  to  throw  this  army  solidly  and  with  all  of  its  latent  power 
for  the  evangelization  of  the  world  in  this  generation?  Its  possibilities 
are  almost  startling,  and  yet  we  need  not  pause  just  now  to  think  of 
them,  but  rather  to  come  to  the  practical  question:  After  all,  is  it 
feasible  to  throw  this  army  of  young  people  against  heathenism?  I 
answer  that  it  is  feasible,  because  of  some  of  the  points  that  I  have 
mentioned  before — that  the  force  is  organized,  that  it  is  trained.  And 
again,  it  is  feasible  because  the  great  national  leaders  of  every  one  of 
these  young  people's  societies  are  heartily  in  favor  of  throwing  the 
energies  of  these  young  people  in  exactly  that  direction.  I  answer 
again  that  it  is  feasible  because  the  young  people  themselves  in  every 
single  instance  in  which  they  have  been  appealed  to  have  shown  a  will- 
ingness to  do  their  full  duty  in  this  respect.  I  wish  it  were  possible  to 
bring  before  you  this  morning  the  different  local  societies  that  have 
done  nobly  wherever  they  have  been  asked  intelligently  to  respond  to 
the  missionary  appeal. 

I  think  of  one  little  organization,  made  up  of  young  people  that 
are  not  rich,  in  a  village  in  the  West.  Their  society  has  averaged  in 
membership  eighty-five.  In  1894  they  were  giving  $50  to  missions. 
The  leader  of  the  society  had  a  series  of  missionary  addresses  given. 
He  put  in  a  missionary  library.  He  began  by  every  means  possible 
to  cultivate  an  interest  in  missions.  The  next  year  the  contributions 
didn't  increase  very  much;  they  were  only  $106.  He  continued  to 
cultivate.  Prayer  was  an  important  factor.  The  next  year  the  con- 
tributions were  $200.  The  next  year  a  student  came  along,  and  they 
said:  "Why  shouldn't  we  send  out  this  young  man?"  And  their 
contributions  increased  to  $1,085,  pledged  for  five  years  to  keep  thai; 
young  man  on  the  foreign  field.  The  leader  of  that  young  people's 
society  said  it  was  much  easier  to  get  the  $1,085  than  it  was  to  get 
the  first  $50.     A  small  society  in  a  village  in  a  poor  section  of  the 


The  Financial  Problem  in  Missions  135 

country,  of  eighty-five  members,  giving  an  average  of  over  $10  per 
member  for  foreign  missions! 

I  tiiink  of  a  county  in  a  section  of  this  country  that  is  not  wealthy. 
That  county  used  the  same  methods  of  cultivation  exactly,  informing 
the  young  people  and  leading  them  to  pray.  The  first  year  after  that 
the  contributions  increased  100  per  cent,  and  the  next  year  increased 
400  per  cent. 

But  you  say  it  is  not  fair  to  take  a  local  organization,  or  even  a 
county,  as  an  example.  We  may  take  a  national  young  people's  society. 
Three  years  ago  in  the  colleges  of  the  denomination  wliich  that  society 
represents  there  were  about  thirty  volunteers  who  could  not  go  to 
the  foreign  field.  And  these  volunteers  said  if , the  Board  cannot  send 
us  with  the  money  it  has,  we  must  help  the  Board  to  get  the  money. 
They  didn't  feel  that  they  could  do  very  much  in  the  churches,  because 
they  were  not  noted  speakers.  But  they  said:  "We  can  go  to  the 
young  people's  societies  from  which  we  have  come  and  get  from  them 
our  support."  It  was  told  yesterday  that  that  organization  had  within 
the  last  three  years  increased  its  missionary  contributions  until  to-day 
it  is  supporting  twenty  different  missionaries  on  the  foreign  field. 
Why,  if  the  4,801,000  young  people  were  to  do  as  well  as  those  in  that 
local  society  in  that  small  town  of  which  I  spoke  we  should  have  $400,- 
000,000  annually  for  foreign  missions.  What  do  the  Board  secretaries 
think  about  that— $400,000,000!  And  it  wouldn't  hurt  anybody  if  it 
were  done.  But  if  that  is  not  feasible,  what  would  be  the  result  if  we 
were  to  cultivate  the  young  people's  societies  as  well  as  that  one 
national  organization  has  been  cultivated  in  the  last  three  years?  In 
three  years  we  should  have  1,200  missionaries  supported  by  the  young 
people's  societies  alone.  And  yet  the  secretary  who  represents  the 
Board  of  the  denomination  of  this  young  people's  society  said  to  me 
that  instead  of  our  church  contributions  decreasing  as  a  result  of  this 
work  in  the  young  people's  society,  our  church  contribution  has 
also  increased,  and  this  money  has  been  more  than  new  money  even — 
it  is  just  as  if  we  had  picked  it  up  in  the  road.  Twelve  hundred  new 
missionaries  within  the  next  three  years  without  decreasing  at  all  the 
contributions  to  the  Boards — it  is  feasible. 

But  we  might  pause  for  a  moment  and  ask  how  it  is  to  be  done? 
It  cannot  be  done  through  the  printed  page  alone.  The  missionary 
periodicals,  tracts  and  books  are  splendid,  and  we  may  scatter  them 
over  the  land;  but  the  printed  page  can  never  go  as  deep  into  the 
heart  as  personal  contact.  As  long  as  man  is  man  it  will  be  necessary 
for  man  to  deal  with  man.  'Not  can  these  great  national  leaders  alone 
do  it.  They  have  done  more  than  it  seems  that  man  could  do;  cer- 
tainly they  have  done  more  than  man  could  do,  because  they  have 


136  The  Student  Missionary  Appeal 

been  helped  by  God  to  lay  out  tliis  magnificent  plan  of  work  for  thes-3 
young  people  and  to  organize  them  as  they  have.  But  it  is  of  course 
physically  possible  for  them  to  touch  but  a  very  few  of  these  young 
people.  The  task  cannot  be  accomplished  unless  in  the  1,000  insti- 
tutions of  higher  learning  on  this  American  continent  we  can  find 
young  people  who  will  say:  "We  will  throw  ourselves  into  the 
breach."  Every  general  must  have  a  lieutenant,  and  where  shall 
we  find  lieutenants  for  these  generals  unless  we  find  them  among  the 
college  students?  College  students,  if  this  one  Summer  each  one  of 
us  were  to  plant  himself — and  when  I  say  each  one  of  us  I  have  in 
mind  each  one  of  the  75,000  Christian  students  in  North  America — 
if  each  one  of  us  as  we  go  to  our  homes  this  Summer  were  to  place 
himself  on  the  missionary  committee  of  one  of  these  young  people's 
societies,  or  rather  would  influence  two  young  people's  societies,  every 
single  one  of  the  young  people's  societies  in  America  would  be  touched 
this  one  Summer  alone.  We  don't  have  to  travel  in  order  to  do  it,  we 
don't  have  to  go  to  any  expense  in  order  to  do  it;  because  just  as  the 
ripening  pod  in  the  meadow  thrusts  forth  the  seed  and  each  one  be- 
comes a  new  center  of  life,  just  so  the  colleges  this  Summer  thrust 
forth  their  students  and  they  drop  into  almost  every  home  and  hamlet 
on  this  North  American  continent,  and  each  one  of  them  may  become 
a  new  center  of  missionary  enthusiasm.  This  ought  to  appeal  to  every 
Christian  college  student,  and  we  ought  to  go  back  with  this  message 
to  our  institutions. 

But  the  Boards  are  asking  that  there  shall  be  thoroughly  trained 
men  and  those  of  ability  who  will  be  willing  to  do  more,  to  assume 
responsibility  for  a  district  or  a  State  or  a  large  section  of  a  State,  and 
shall  travel  this  Summer  from  one  place  to  another  and  carry  this 
evangel  to  these  young  people's  societies;  shall  stop  two  or  three  days 
in  one  society  and  thoroughly  organize  work  in  that  young  people's 
society,  and  thus  cultivate  everj''  society  in  a  district  until  each  one 
or  several  together  can  be  able  to  take  a  missionary. 

Of  course  there  are  some  principles  that  have  to  be  very  thor- 
oughly understood.  I  will  mention  but  three  of  them:  First,  this 
work  must  be  done  under  the  leadership  and  through  the  power  of 
Jesus  Christ.  However  brilliant  may  seem  the  prospects  as  they  are 
portrayed  by  some  man,  terrible  may  be  the  failure  if  we  go  into  the 
war  without  the  power  of  the  living  God.  Second,  the  national  leaders 
of  these  young  people's  societies  must  determine  the  policy  of  the 
societies;  you  are  not  to  do  that.  You  are  simply  to  work  directly 
under  the  leadership  of  these  generals  and  carry  out  the  policy  which 
they  have  already  determined  upon.  Third,  the  missionary  boards  are 
the  ones  that  are  responsible  for  the  outlay  of  the  missionary  contribu  • 


The  Financial  Problem  in  Missions  137 

tions  of  these  young  people's  societies,  and  you  are  to  be  directly  under 
the  leadership  of  them  also.  I  am  glad  to  say  that  with  this  under- 
standing both  the  national  leaders  of  the  young  people's  societies  and 
the  Board  secretaries  are  walling  and  glad  to  accept  your  help. 

Fellow-students,  what  are  we  going  to  do  ?  The  advantages  seem 
splendid  to  us  this  morning.  We  cannot  help  but  think  about  the 
advantages  to  the  young  people's  societies  themselves;  what  it  will 
mean  to  fire  them  with  a  missionary  enthusiasm;  how  it  will  kill  all 
danger  of  cant  and  insincerity.  We  know  that  if  these  young  people's 
societies  are  taught  that  the  gospel  is  necessary  for  them,  but  that  it 
is  not  necessary  for  millions  of  others,  we  have  made  infidels  out  of 
them.  Again,  what  advantages  it  will  bring  to  the  college  students; 
how  it  will  teach  them  the  art  of  leadership,  and  perhaps  that  more 
splendid  art  of  sacrifice!  Up  in  Canada  I  found  one  medical  student 
who  had  entered  college  without  any  very  serious  pui-pose,  but  he ' 
spent  six  weeks  last  Summer  in  traveling  at  his  own  expense  in  a  rig 
across  a  very  hard  section  of  the  country,  and  in  order  to  remain  in 
college  this  year  he  had  to  do  his  own  cooking.  That  young  fellow 
made  me  feel  that  I  wanted  to  be  a  hero.  And  I  found  that  those 
Canadian  students  who  had  been  doing  this  work  had  a  vigor  of  re- 
ligious enthusiasm  which  I  should  like  to  see  scattered  throughout  the 
colleges  of  this  land  as  well  as  of  that  land.  Oh,  what  does  it  mean — 
more  than  simply  for  the  young  people  and  for  the  college  student — 
what  does  it  mean  for  the  kingdom  of  God  itself? 

I  think  of  this  army  of  75,000  who  may  influence  one  or  two 
societies,  and  this  smaller  army  perhaps  of  500  who  are  going  to  do  ex- 
tended visitation  among  young  people's  societies.  I  think  of  this  other 
army  of  4,801,000  who  are  not  any  longer  simply  singing  songs,  but 
being  soldiers  of  the  cross.  I  see  the  day  approaching,  fellow-students, 
when  we  are  not  longer  waving  our  flag  or  simply  repeating  "The 
evangelization  of  the  world,"  but  when  we  shall  begin  in  dead  earnest 
to  see  this  watchword  accomplished.  Here  are  the  lieutenants 
(turning  to  the  students),  here  are  the  generals  (turning  to  the  leaders 
on  the  platform),  out  there  is  the  army.    March!    March! 

A    PRAYER 

0  God!  one  thing  have  we  desired  of  the  Lord,  and  that  one 
thing,  and  that  thing  only  will  we  now  seek  after — that  we  may  not 
transfer  to  any  other  one  the  obligation  that  rests  upon  each  one  of 
us.  We  pray  that  we  may  not  be  trying  at  this  moment  to  think  out 
the  duty  of  the  man  or  woman  beside  us  who,  we  think,  has  greater 
power  than  we  have.  May  we  not  be  concerned  so  much  about  the 
duty  and  the  plan  of  the  volunteer  band  in  the  college  home;  may  we 


138  The  Student  Missionary  Appeal 

not  even  at  this  moment  be  thinking  of  the  duty  and  the  plan  of  the 
young  people's  society  that  we  shall  meet  in  the  summertime;  but 
may  we  begin  thinking  what  the  duty  and  what  the  plan  is  now, 
to-day,  for  each  of  us.  If  it  be  possible  for  us  by  some  means  to  in- 
stitute from  this  time  forth  a  new  order  of  living,  an  order  of  living 
that  means  the  giving  up  of  something  that  we  want  very  much,  an 
order  of  living  that  means  denying  ourselves  of  something  that  we 
need  very  much,  as  the  world  estimates  need,  may  we  give  that  thing 
up,  here  and  now.  0  Thou  great  and  bright  God  of  self-restraint, 
Thou  who,  though  rich,  became  the  poorest  man  in  Caesar's  empire 
that  we  through  Thy  poverty  may  be  made  rich,  may  we  deliberately 
decide  to-day  upon  a  life  of  self-abnegation,  a  life  of  economy,  a  life 
of  plainer  living,  plainer  dressing,  plainer  eating,  less  expensive  recrea- 
tion, a  life  that  will  even  deny  us  the  privilege  of  giving  gifts  to  those 
who  do  not  need  these  gifts  as  much  as  men  and  women  by  millions 
need  the  gift  of  eternal  life.  This  is  our  petition,  tliis  is  the  one  thing 
that  we  seek  after  now.  This  is  the  thing  that  we  claim,  this  is  the 
thing  that  we  will  reach  out  after,  until  our  lives  are  enriched  by  this 
spirit  of  self-denial.    Amen. 


Mbat  tfjis  /IDovement  /IDeans 

Mbat  tbis  Movement  IFlee&s 


WHAT  THIS  MOVEMENT  MEANS 
Mr.  Robert  E.  Speer 

I  want  to  ask  you  to  pause  for  a  moment  in  the  midst  of  our  meet- 
ings together  to  think  of  the  meaning  of  this  Movement  wliich  we 
compose.  To  the  great  world  that  lies  Just  beyond  us  it  has  one 
meaning.  There  are  many  who  regard  us  as  possessed  of  a  strange  de- 
lusion, many  who  count  us  carried  away  by  some  poor  fanatical  mad- 
ness, many  who  look  upon  us  as  following  what,  after  all,  though  it  be 
a  noble  dream,  will  turn  out  to  be  but  a  dream.  I  can  remember  as 
though  it  were  but  yesterday  the  letters  that  came  back  to  me  when 
turning  away  from  my  intended  profession.  I  wrote  to  my  friends  of 
my  new  interest  in  this  work.  I  presume  many  of  us  can  look  back 
to  that  day  in  our  lives,  and  thinking  of  it  can  appreciate  something 
of  the  meaning  of  tliis  Movement  to  which  we  belong,  to  those  who 
have  never  come  to  view  it  as  it  is  viewed  by  us. 

It  has  quite  a  different  meaning  to  us.  We  look  back  to  that  hour 
when  perhaps  for  the  first  time  in  our  lives  we  heard  that  sweet  voice 
speaking  "that  makes  whosoever  hears  a  homesick  soul  thereafter  till 
he  follows  it  to  heaven;"  and  there  was  a  hand  laid  upon  our  shoulders 
that  once  was  nailed  to  the  cross,  and  there  was  lifted  up  before  our 
eyes  the  vision  of  a  new  and  a  larger  life,  and  there  came  a  new 
heaven  and  a  new  earth  for  us.  This  Movement  has  a  definite  and 
vivid  meaning  for  those  of  us  who  look  back  to  its  first  call  to  us  as  the 
spring  of  the  richest  and  largest  blessing  in  our  lives.  I  can  see  still 
the  little  room  in  North  Middle  Eeunion  at  Princeton,  where  a  little 
group  of  us  met  years  ago  in  our  sophomore  year  at  college  and  faced 
this  question,  and  one  by  one  sat  down  at  a  table  and  wrote  our  names 
under  the  words:  "I  am  willing  and  desirous,  God  permitting,  to 
become  a  foreign  missionary." 

This  Movement  has  a  meaning  to  others  than  the  world  without 
and  ourselves.  Samuel  Miller  said  once,  years  ago,  that  if  he  were 
asked  how  a  fainting  church  could  best  grow  up  into  virile  and 
vigorous  life  he  would  reply:  "Let  it  double  and  quadruple  its 
sacrifices  for  the  benefit  of  the  distant  heathen."  To  the  churches  to 
which  we  belong  and  to  the  great  Church  of  Christ  in  this  land  of 
ours  this  Movement  has  a  meaning,  as  upon  the  altar  of  sacrifice  is 
laid  no  bruised  or  maimed  or  sickly  thing,  but  the  best  that  the  Church 
has,  the  choicest  life,  her  dearest  treasure.     She  will  find  that  the 


142  The  Student  Missionary  Appeal 

sacrifice  will  bring  a  blessing  for  her  that  she  had  never  dreamed  of 
before. 

And  I  have  been  thinking  many  times  in  the  hours  of  this  con- 
vention of  the  meaning  of  this  Movement  to  the  little  groups  wit- 
nessing for  Jesus  Christ  in  China,  Korea,  Japan,  Africa,  in  all  the 
non-Christian  lands.  It  has  another  meaning  for  them.  I  look  back 
over  the  last  year  and  a  half  to  this  little  group  and  that  little  group 
whom  we  visited  in  Asia,  isolated  completely,  never  seeing  the  face  of 
any  man  or  woman  of  their  own  race  for  months  and  months  at  a 
time,  walled  in  by  the  great  surging  billows  of  the  heathen  sea.  I  can 
this  night  imagine  how,  as  they  think  of  the  coining  army  that  in  the 
ages  soon  to  dawn  shall  shake  the  world  as  it  goes  forth  to  its  conquest 
for  Jesus  Christ,  their  hearts  thrill  with  a  new  courage.  It  must  be 
to  them  something  as  the  sound  of  the  Highlanders'  pibroch  was  to  the 
fainting  souls  at  Lucknow  years  ago,  as  they  hear  afar  off,  growing 
louder  and  more  distinct,  the  beating  tread  of  the  new  armies  of  the 
Most  High. 

And  the  Movement  has  a  meaning  to  those  who  in  mission  lands 
have  been  gathered  out  of  darkness  into  light.  I  look  back  to  a  little 
farewell  meeting  some  months  ago  in  a  city  of  Korea,  when  as  we  left 
the  city  a  little  company  of  Korean  Christians  came  with  us.  They 
crossed  the  river  with  us.  We  told  them  it  was  a  wet  day  and  the 
roads  were  filled  with  mud,  and  we  would  bid  them  good-by  there. 
Not  so,  they  said.  They  walked  with  us  through  the  mud  for  a  good 
portion  of  the  day,  until  we  came  to  a  little  Methodist  Church  by 
the  wayside,  with  its  rice-straw  thatched  roof.  A  little  group  of  Chris- 
tians had  already  gathered  there  who  had  come  to  say  farewell  to  my 
friend  and  me.  There  in  the  drizzling  rain  they  gathered  in  front  of 
the  little  church  and  bade  us  godspeed  on  our  way.  And  when  at  last 
a  turn  of  the  road  hid  them  from  our  sight  until  that  day  when  we 
shall  see  them  clad  in  white  singing  the  song  of  Moses  and  the  Lamb 
they  were  waving  their  hands  to  us  and  crying  after  us  the  words  of 
their  brotherly  love.  It  means  more  than  any  of  you  who  have  never 
stood  face  to  face  with  these  little  groups  can  understand,  that  here 
in  this  land  of  ours  by  the  hundred  and  the  thousand  now  God  is 
raising  up  men  and  women  after  His  own  heart,  let  us  hope,  that  shall 
do  all  His  will,  who  intend  to  bear  to  these  little  groups  new  encour- 
agement, new  life,  new  strength,  that  through  them,  by  them  and  with 
them  the  tidings  of  the  love  of  God  may  be  sounded  out  to  a  world! 

Yes,  and  to  that  world  this  Movement  of  ours  has  its  meaning. 
I  thought  last  evening,  when  Mr.  Zwemer  was  speaking,  of  a  little 
group  I  saw  in  his  brother's  house  in  Muscat  some  months  ago. 
Eighteen  little  fellows  they  were,  with  the  mark  of  the  slaver's  iron 


What  the  Movement  Means  143 

branded  on  their  cheeks,  rescued  but  a  few  months  before  from  the 
Arab  slave-traders.  And  I  have  been  thinking  this  night  of  what 
this  Movement  would  mean  to  them  if  they  understood  it  all,  or  what 
it  would  mean  there  in  the  interior  of  Africa,  where  the  villagers' 
huts  are  still  crackling  in  the  blazing  fires;  where  the  slaver's  lash  is 
just  starting  the  chained  caravan  off  to  the  coast;  where  perhaps  a 
mother,  too  weak  to  walk,  is  sitting  down  by  the  path  with  her  little 
eliild,  deserted,  forsaken  in  her  arms.  What  would  this  Movement 
mean  to  her  if  she  knew  and  understood  it  all?  What  would  it  mean 
to  the  millions  of  Islam's  women,  shut  up  in  homes  regarding  which 
a  woman  said  to  me  in  Western  Persia  last  year  that  they  were  worse 
than  hell?  What  would  it  mean  to  that  multitude  in  the  land  of  great 
India  to-night,  where  of  every  six  little  children  coming  into  the 
world  for  the  first  time  this  day  one  has  been  born;  where  of  every 
six  deathbeds  in  the  world  this  night  one  is;  where  of  every  six  family 
circles  in  the  world  one  is  to  be  found.  Some  of  our  home  circles  have 
been  pretty  much  broken;  we  would  not  like  what  is  left  of  them  to 
be  bound  together  by  the  ties  that  bind  homes  in  India.  I  think  of 
what  this  Movement  means  to  all  the  restless  millions  that  await  the 
light  whose  dawning  maketh  all  things  new. 

And  I  have  been  thinking  since  coming  here  this  evening  of  what 
it  means  to  Jesus  Christ.  Eighteen  hundred  years  ago  out  of  the 
glory  Divine  into  the  human  need  He  came,  who,  though  He  was  on 
an  equality  with  God,  counted  not  that  equality  a  prize  to  be  jealously 
retained,  but  made  Himself  of  no  reputation,  and  took  on  Him  the 
form  of  a  servant  and  became  obedient  unto  death,  even  the  death  of 
the  cross,  treading  without  shame  His  way  of  suffering  clear  to  Cal- 
vary's cross,  and  then  without  pride  to  His  throne  on  high.  And  under 
His  feet,  in  the  eighteen  centuries  since  He  died  for  us,  the  ages  have 
come  and  gone,  the  generations  have  followed  the  generations  and  the 
years  have  grown  into  the  centuries,  and  still  sitting  on  His  throne 
the  King  of  all  life  waits,  and  waits,  and  waits.  Of  that  day  when  His 
victor}^  is  to  come  He  Himself  said  He  knew  not  the  time.  "Of  that 
day  knoM^eth  no  man,  no,  not  the  Son,  but  the  Father  only."  And 
perhaps  as  the  years  have  rolled  by,  and  the  Apostolic  Church  passed 
away,  and  the  darkness  of  the  Middle  Ages  fell,  and  the  Church  of  the 
Reformation  came,  and  the  Church  of  the  Reformation  split  into  all 
its  fragmentary  sections,  and  the  revivals  of  our  present  century  came 
and  men  saw  new  light  and  new  love.  He  has  turned  often  to  the 
Father  who  knew,  and  asked:  "Father,  has  the  hour  come?"  "Not 
yet."  And  He  has  waited,  and  is  waiting  still.  Waiting,  waiting, 
waiting!  But  men  are  slow  and  late.  Ah,  think  of  what  this  must 
mean  to  Him  who  longs  to  see  the  travail  of  His  soul  satisfied,  who 


144  The  Student  Missionary  Appeal 

looks  down  with  the  same  love  upon  His  world  which  filled  His  heart 
when  He  lived  for  it  and  died  for  it;  who  weeps  for  it  now  as  when 
years  ago  He  saw  Jerusalem  stretched  before  Him  and  wept  over  it. 
What  may  this  Movement  mean  to  Jesus  Christ? 

And  now  I  ask  you  if  it  means  all  this  to  us,  and  to  Him,  and 
to  the  multitudes  for  whom  He  died,  is  there  one  of  us  here  to-night 
who  does  not  wish,  with  complete  abandon  of  all  that  he  may  have 
or  may  ever  have  desired  to  be,  to  lay  himself  and  all  that  he  possesses 
on  His  altar,  and  to  have  a  share,  a  large  share,  as  the  opportunity 
shall  be  given  to  us,  in  the  work  of  spreading  this  Movement,  and  so 
of  satisfying  the  yearnings  of  the  heart  of  our  waiting  Lord? 


WHAT  THIS  MOVEMENT  NEEDS 

Mr.  John  R.  Mott 

I  have  the  great  privilege  of  presenting  to  each  person  in  this 
audience  a  unique  and  wonderful  opportunity.  And  I  am  reminded 
as  I  say  that,  that  opportunity  in  itself  is  a  talent  given  of  God,  for 
the  use  of  which  some  day  we  must  give  an  account.  That  oppor- 
tunity is  nothing  less  than  entering  into  fellowship  with  Jesus  Christ 
in  the  promotion  of  this  Movement,  because  I  question  whether  there 
is  a  person  in  this  house  who  doubts  that  the  Spirit  of  Christ  is  in 
this  Movement.  It  is  impossible  to  explain  in  any  other  way  its  mar- 
velous development  and  fruitage  from  those  days  of  Bible  study  and 
nights  of  prayer  which  called  it  into  being  down  to  this  time  when 
we  have  gathered  in  such  large  and  representative  numbers. 

I  remember  that  at  Detroit  four  years  ago  a  Uke  opportunity  was 
presented  to  those  who  had  the  privilege  of  being  in  that  memorable 
gathering,  and  as  a  result  of  their  liberal  co-operation  I  am  able  to 
bring  you  the  word  to-night  that  during  the  last  four  years  the 
achievements  of  the  Volunteer  Movement  have  been  greater  by  far  than 
during  the  preceding  eight  years.  May  it  not  be  the  will  of  God  that 
as  a  result  of  our  alandon  of  self  to-night  and  of  our  entering  into 
this  real  fellowship  with  Christ,  we  shall  make  possible  a  forward 
movement  that  will  enable  those  who  assemble  four  years  hence  in 
Buffalo,  or  Detroit,  or  Toronto,  or  Philadelphia,  or  wherever  it  may 
be,  to  say  that  the  four  years  that  have  elapsed  since  we  met  at 
Cleveland  have  witnessed  double  the  enduring  achievements  that  the 
preceding  four  years  recorded.  May  this  not  be  the  will  of  God, 
whose  will  it  is  that  we  never  count  ourselves  as  having  attained,  and 
whose  will  it  is  therefore  that  we  go  from  strength  to  strength. 

In  our  report  yesterday  we  called  attention  to  the  fact  that  we 


What  this  Movement  Means  145 

require  not  less  than  $16,000  per  year  during  the  next  four  years, 
even  to  continue  the  work  already  inaugurated,  not  to  speak  of  press- 
ing into  regions  beyond.  One  of  those  regions  comes  before  me  Just 
now — the  comparatively  uncultivated  institutions  of  this  continent. 
I  remember  the  four  hundred  universities  and  colleges  of  these  two 
great  countries,  from  which  are  to  come  the  leaders  in  large  measure 
both  in  the  realm  of  thought  and  of  action,  and  surely  from  whose 
ranks  are  to  come  many  of  the  statesmen  of  the  kingdom  of  God.  I 
remember  the  three  hundred  normal  schools  and  other  institutions  of 
higher  learning,  of  a  technical  and  scientific  character,  from  which 
are  to  come  teachers,  mechanics,  engineers,  leaders  of  corporations 
and  business  men,  who  are  to  control  the  great  industries  and  the 
large  commercial  enterprises  of  this  country.  I  remember  the  nearly 
150  medical  colleges,  and  as  I  think  of  them  I  recall  the  facts  that 
Jesus  Christ  so  signally  honored  the  career  of  the  medical  missionary 
by  His  example;  that  there  is  only  one  medical  missionary  to  every  two 
millions  of  people;  that  medical  missionaries  have  larger  and  more 
influential  access  in  many  countries  than  any  other  class  of  mis- 
sionaries; that  there  is  no  more  difficult  field  than  the  medical  colleges 
and  none  which  needs  this  Missionary  Movement  more.  Would  it  not 
please  God  if  this  convention  made  possible  an  advance  which  would 
enable  our  committee  to  place  a  man  in  these  medical  colleges  to  give 
his  entire  time  next  year  to  raising  up  medical  missionaries? 

Then  I  think  of  the  score  of  women's  colleges  and  ladies' 
seminaries  and  co-educational  institutions,  with  their  tens  of  thousands 
of  young  women.  One-half  of  the  non-Christian  world  are  women, 
and  that  the  most  neglected  half.  And  only  one-third  of  our  volun- 
teers are  women.  Is  there  not  need  therefore  of  two  young  womea 
to  give  their  time  to  the  work  among  women's  colleges?  In  Great 
Britain  they  have  one  young  woman  giving  her  whole  time  as  a 
traveling  secretary.  In  the  same  proportion  we  should  have  four 
young  women  giving  their  entire  time  to  the  work  among  college 
women. 

Then  think  of  the  theological  seminaries,  numbering  over  one 
hundred,  with  their  nine  thousand  students  and  more,  and  recall 
the  fact  that  from  them  are  to  come  the  leaders  of  the  missionary  en- 
terprise at  home  and  abroad.  Could  there  be  anything  more  important 
than  that  this  convention  make  it  possible  for  us  to  keep  at  least  one 
man  at  work  in  the  divinity  schools  of  Canada  and  the  United  States? 

I  mistake  the  spirit  of  this  great  convention,  which  is  nothing  less 
than  the  spirit  of  Jesus  Christ,  if  we  do  not  rise  to  this  wonderful 
opportunity.  I  am  mistaken  if  there  is  a  single  person  here  who  is  not 
ready  to  say:    "I  want  to  share  with  Christ  in  this  work."    Eecall  the 


146  The  Student  Missionary  Appeal 

graphic  presentation  of  Dr.  Schauffler  this  morning.  Does  not  each  one 
wish  to  put  himself,  several  days  of  himself,  and  some  of  us,  it  may  be, 
years  of  ourselves  into  this  work?  Let  us  bear  in  mind  that  the  person 
who  puts  his  money  into  the  Student  Volunteer  Movement  touches 
all  branches  of  the  all-embracing  Church  of  Jesus  Christ,  touches  all 
nations,  touches  all  races.  There  is  no  form  of  investment  which 
touches  more  springs  of  influence. 

A    PRAYER 

Lord,  what  wilt  Thou  have  me  to  do?  Lead  us  by  Thy  Spirit,  and 
may  there  be  such  purity  of  motive  as  shall  make  our  gifts  omnipotent 
and  omnipresent.  Get  great  glory  to  Thy  great  name.  We  ask  it  in 
that  name  that  prevails  with  Thee,  the  name  of  Jesus  Christ,  our 
Lord.    Amen. 


Cbristianlti^  Bssentialli^  a  /iDfssionarp  iReliaion 


CHRISTIANITY    ESSENTIALLY  A  MISSIONARY  RELIGION 

Rt.-Rev.  T.  U.  Dudley,  Bishop  of  Kentucky 

I  had  a  man  tell  me  once,  a  man  who  had  been  baptized  in  the 
name  of  Jesus  Christ,  a  man  who  called  himself  a  Christian  man,  that 
he  didn't  believe  in  foreign  missions.  I  have  been  thinking,  as  I  sat 
here  to-night  and  looked  into  your  faces,  that  I  would  that  he  were 
here  with  me.  I  want  to  tell  you,  first  of  all,  what  I  answered  that  man, 
and  how  he  looked  at  me,  dazed  and  astonished  and  almost  angry  at 
my  reply.  I  said:  "You  don't  believe  in  foreign  missions?"  "No,  I 
believe  that  the  Church  of  Jesus  Christ  was  organized  to  be  the 
mightiest  teacher  of  good  morahty;  that  the  Church  of  Christ  was 
organized  to  be  the  most  effectual  promoter  of  charitable  enterprise,  to 
be  an  instrumentality  for  gathering  the  alms  of  the  charitable  and 
distributing  them  to  the  needs  of  the  miserable.  I  believe  that  the 
Church  of  Jesus  Christ  is  the  mightiest  poHce  force  that  any  govern- 
ment can  support.  But  I  believe  that  that  is  all  of  it.  I  believe  that 
all  this  talk  about  carrying  the  gospel  unto  people  who  have  it  not,  is 
quixotic,  that  the  men  who  talk  it  are  delirious  dreamers."  This  was 
the  way  he  talked  to  me.  I  said:  "My  friend,  you  don't  believe  in 
Jesus  Christ."  That  startled  him.  "The  man  who  doesn't  beheve  in 
carrying  the  gospel  of  Jesus  Christ  unto  all  men  everywhere  does  not 
believe  in  Jesus  Christ.  No  interest  in  missions  means  no  interest  for 
that  particular  thing  for  which  Jesus  was  content  to  be  born  and  to 
live  and  to  die.  No  interest  in  missions  means  no  interest  in  that 
particular  warfare  that  must  be  waged,  fought  out  to  the  very  end, 
before  the  King  can  come  back  again  to  reign  over  His  people.  Yes, 
no  interest  in  missions  means  no  interest  in  the  Lord  Himself."  That 
was  my  answer.  Was  I  justified  in  making  such  a  reply?  Or  did  he 
go  away  rightly  esteeming  and  declaring  that  I  was  a  fanatic,  a  fool, 
that  I  was  forgetting  the  good  and  the  possible  purposes  for  which 
the  religion  of  Jesus  Christ  was  designed  and  was  accomplishing  here 
in  our  own  country,  and  was  spending  my  strength  in  seeking  people 
to  give  themselves  and  their  means  in  a  vain  endeavor  to  carry  this 
religion  to  those  who  need  it  not,  who  can  not  receive  it,  who  are 
benefited  and  blessed  more  by  their  own  existing  systems  of  religion? 
Was  I  justified? 

Now,  let  us  look  a  little  while  at  the  very  beginning  of  this  re- 
ligion in  the  world  and  see  if  we  can  understand  what  was  the  concep- 


150  The  Student  Missionary  Appeal 

tion  of  it  vv'hicli  was  held  by  the  Founder  of  it  and  by  the  immediate 
receivers  of  it,  to  whom  He  gave  His  charge  that  they  should  go  into 
the  world.  Suppose  that  Jesus  Christ  had  never  given  that  charge, 
had  never  spoken  as  He  did  to  those  eleven  men  who  stood  there 
around  about  Him  on  that  hillside  whence  He  made  ready  to  go  to 
His  Father.  Suppose  that  Peter  and  James  and  John  had  never  heard 
any  commandment,  "Go  ye  into  all  the  world  and  preach  the  gospel  to 
every  creature."  Could  they  help  going,  if  they  believed  what  they 
said  they  believed?  Could  they  help  going,  if  it  was  a  real  thing  that 
had  gotten  hold  of  them,  as  they  declared?  I  can  remember,  as  you 
can,  that,  but  a  little  while  after  the  proclamation  of  this  great 
evangel  had  begun,  one  day  two  of  these  men  went  up  to  the  temple 
at  the  hour  of  prayer,  according  to  their  custom — because  they  were 
still  Hebrews.  And  you  remember  how  they  found  a  man  sitting  at 
the  Beautiful  Gate  of  the  temple,  who  begged  of  them  as  they 
came.  And  the  answer  came  back,  "Silver  and  gold  have  I  none, 
but  such  as  I  have  I  give  unto  thee.  In  the  name  of  Jesus  of  Nazareth 
rise  up  and  walk."  And  you  remember  that,  when  the  people  were 
gathered  together  there — the  concourse  came  because  of  the  wonder 
that  had  been  wrought — and  the  captain  of  the  temple,  with  his 
guard,  came  and  laid  hands  on  these  men  and  put  them  into  the 
common  prison,  and  the  next  day  they  were  brought  before  the  great 
council,  and  they  charged  them  that  they  should  not  dare  any  more 
to  speak  in  that  name,  the  answer  came  back,  which  is  the  expression 
not  only  of  the  essential  principle  of  the  Church  of  Jesus  Christ,  it  is 
the  expression  as  well  of  the  essential  principle  of  the  spiritual  life 
in  Christ — "We  cannot  but  speak  the  things  we  have  seen  and  heard." 
Commandment  needed?  No,  we  cannot  but  speak  the  things  we  have 
seen  and  heard. 

The  man  who  has  seen  anything,  who  has  heard  anything,  must 
perforce,  yes,  by  the  very  indwelling  power  of  that  which  he  has  seen 
and  heard,  must  perforce  go  after  somebody  else.  Isn't  it  so  ?  Hasn't 
it  been  so  from  the  beginning?  Ah,  true,  if  the  religion  of  Jesus 
Christ  is  only  one  of  the  religions  of  the  world;  if  the  religion  of 
Jesus  Christ  is  only  one  of  the  systems  of  religious  philosophy  that 
master  minds  have  formulated;  if  to  be  a  Christian  is  only  to  consent 
to  that  traditional  interpretation  of  the  universe  and  of  our  life  and 
of  our  hope  vv-hich  our  forefathers  have  received;  if  that  is  all,  then  I 
will  get  through  with  it  just  as  cheaply  as  I  can.  Yes,  rightly  so,  if 
that  is  all  then  naturally  I  don't  want  anybody  to  take  part  in  it 
except  those  who  hold  like  opinions  with  those  that  I  hold.  If  the 
Church  of  Jesus  Christ  is  only  an  instrumentality  to  help  the  miser- 
able, to  provide  for  the  material  wants  of  those  who  are  poor  and 


Christianity  Essentially  a  Missionary  Religion  151 

hungry  and  naked  and  sick  and  in  prison,  to  provide  entertainment 
for  one  day  in  seven — that  one  day  in  seven  which  men  have  found 
out  for  themselves  must  be  separated,  that  one  day  in  seven  when  the 
straps  must  be  unbuckled  and  the  burden  taken  off  the  beast's  back 
lest  it  shall  be  broken — the  French  people,  you  know,  tried  to  change 
the  calculation  and  make  one  day  in  ten  to  suffice,  but  found  thai  God 
was  wiser  than  they.  But  if  that  is  all  of  it,  if  the  Church  is  nothing 
more  than  that,  let  us  get  through  with  it  just  as  cheaply  as  we  can. 
But  if  what  I  say  I  believe,  I  really  believe,  that  the  religion  of  Jesus 
Christ  is  the  religion,  not  a  religion;  that  there  is  none  other  name 
given  under  heaven  whereby  a  man  can  be  saved — saved  here  in  this 
world  and  therefore  saved  in  any  and  every  world  that  there  shall 
be  hereafter — that  there  is  none  other  name  given  under  heaven 
whereby  I  can  be  delivered  from  the  power  of  my  evil  nature  and  be 
enabled  to  break  the  power  of  these  evil  surroundings  about  me;  that 
there  is  none  other  name  given  under  heaven  whereby  there  shall 
arise  ^\dthin  me  a  new  manhood  in  the  likeness  of  Him,  the  Perfect 
Man;  if  I  believe  that — oh,  if  I  am  like  that  poor  man  in  the  Scrip- 
tures, and  have  been  sitting  at  the  Beautiful  Gate  of  the  temple  of 
our  humanity  asking  alms  of  all  that  pass  by,  asking  help  of  this 
teacher  and  that,  "Tell  me  how  can  I  find  life  worth  living?  Hov\^ 
can  I  bear  the  burdens  placed  upon  me?"  and  none  gave  me  an 
answer,  and  I  was  in  poverty  and  ^^Tetchedness  until  a  man  came 
and  said,  "In  the  name  of  Jesus  of  Nazareth  arise  and  walk,"  and 
now  in  the  power  of  that  life  I  am  able  to  rise  and  walk  and  leap,  I  am 
able  to  look  my  Father  in  the  face  and  never  be  afraid,  look  my 
brothers  in  the  face  and  not  be  ashamed,  how  can  I  help  going  to  tell 
some  man  that  he  shall  come  and  receive  like  benediction  from 
heaven?  If  I  have  been  blind  like  the  poor  man  in  the  Scripture, 
unable  to  see  m}'^  way,  groping  helpless  and  hopeless,  and  a  man  named 
Jesus  has  come  and  touched  my  eyes  and  now  I  can  see,  yes,  see 
the  good  hope  that  there  is  for  humanity,  see  the  open  door  and 
the  Father's  house  and  the  welcome  of  the  prodigal,  and  the  feasting, 
and  the  joy  of  the  universe  because  the  sinners  are  redeemed,  how 
can  I  help  going,  that  I  may  bring  those  that  are  blind  as  I  was, 
that  He  may  touch  their  eyes?  Is  it  not  so,  my  brother  men?  Say 
not  these  apostles  well,  what  is  the  essential  principle  of  the  Christian 
life  as  of  the  Christian  Church,  "We  cannot  but  speak  the  things  we 
have  seen  and  heard"? 

And  yet  I  have  got  nothing  to  speak?  I  have  got  nothing  to 
tell?  I  have  never  even  gone  and  found  even  a  little  child  wander- 
ing here  in  the  streets  of  the  city  where  I  live  to  make  him  know  that 
God  is  his  Father.     There  is  no  record  there  in  the  angel's  book  that 


152  The  Student  Missionary  Appeal 

I  have  ever  tried  to  bring  anybody  back  home  with  me.  Well,  then, 
have  I  heard  anything?  Have  I  ever  heard  the  sweet  voice,  to  which 
my  brother  made  reference  in  the  beginning,  saying  unto  me,  "Son, 
thy  sins  are  forgiven  thee;  rise  up  and  walk"?  Was  I  otherwise  than 
deluded  when  I  thought  I  heard  the  voice  of  pardon  and  of  blessing? 
Oh,  yes,  we  ask  for  a  test;  we  want  to  be  sure  that  we  are  in  very 
deed  Joined  to  Jesus  Christ.  Here  are  a  great  multitude  of  our  coun- 
trymen who  are  hurrying  away  on  the  one  hand  to  some  supposed 
self-constituted  vicar  of  God  in  the  world.  Here  is  another  crowd 
looking  for  some  mysterious,  incomprehensible  witness  of  the  Spirit. 
Do  I  really  want  to  know  whether  I  am  one  with  Jesus  Christ; 
whether  my  sins  are  forgiven?  See,  He  said  to  a  man  lying  in  the 
midst  there  before  Him,  to  a  disappointed  man,  I  suppose,  to  a  man 
who  had  come  expecting  the  healing  of  his  body,  He  said  to  him, 
"Son,  thy  sins  are  forgiven  thee."  But  was  that  all  I  heard  him 
say?  No.  I  dare  affirm  it  with  reverence.  He  never  said  those 
words  alone  to  anybody.  What  was  he  to  do?  "Eise  up  and  walk." 
A  conferred  capacity  to  keep  His  commandments  is  the  pledge  and 
the  guaranty  of  the  pardon.  The  gift  of  power  is  the  proof  of  de- 
liverance from  penalty.  That  thou  mayest  know  that  thy  sins  are 
forgiven  thee,  what?  "Eise  up  and  walk."  That  is  the  command, 
because  in  rising  and  beginning  to  walk  that  other  principle  can 
come  into  play,  then  thou  canst  not  but  speak  the  things  thou  hast 
seen  and  heard.  Here  is  the  principle  of  missions.  Mark  you,  it 
is  not  something  superimposed,  not  something  artificial  or  accidental, 
that  may  or  may  not  be.  I  repeat,  and  dare  affirm  it  without  the 
fear  of  possible  denial,  that  Christian  missions  are  the  fundamental 
and  essential  and  bottom  principle  of  the  life  of  the  Church  of 
Jesus  Christ,  and  the  life  of  the  individual  man  in  Jesus  Christ. 
Ah,  yes,  in  that  old  time  Andrew  went  to  find  his  brother  to  come 
see  a  man  who  must  be  the  Christ.  Philip  bursts  on  the  solitude 
of  Nathaniel  in  his  garden  in  Galilee,  with  the  exultant  shout,  "Have 
done  with  thy  doubts  and  fears.  We  have  found  Him;  it  is  Jesus 
of  Nazareth."  A  woman  of  Samaria  leaves  her  waterpot  at  the  well 
and  goes  to  tell  her  countrymen,  "Come  and  see  a  man  who  must 
be  the  Christ.  He  has  told  me  all  the  dark,  unhappy  history  of  my 
life,  and  now  He  has  spoken  to  me  that  He  might  give  me  the 
water  of  life."  Hasn't  that  been  so  ever  since?  Was  that  only 
an  ephemeral  interest  born  of  novelty?  Hasn't  it  been  true  that  this 
same  Spirit  hath  caused,  hath  made  the  extension  of  the  Christian 
Church,  and  thus  has  made  human  history  and  human  civilization 
what  it  has  been?     Isn't  it  true  that  the  principle  of  foreign  mis- 


Christianity  Essentially  a  Missionary  Religion  153 

sions  has  been  the  principle  that  has  determined  the  course  of  the 
development  of  mankind  and  made  human  history  what  it  is? 

Time  would  fail  me,  but  I  want  to  speak  for  two  or  three  minutes 
about  the  fact  that  the  men  always,  the  men  who  have  been  the 
leaders  in  Christian  missions,  have  been  the  class  of  men  that  you 
belong  to;  yes,  I  was  going  to  be  bold  to  say,  the  class  of  men  that  I 
belong  to.  I,  too,  am  a  student.  I  feel  I  have  a  right  to  look  into 
your  face  and  say  I  am  a  student.  The  days  are  not  so  long  past 
that  I  can  forget  the  little  company  in  our  college  room,  when  we 
tried  to  cheer  one  another  and  by  united  prayer  and  study  to  help 
forward  the  consecration  of  our  lives.  Yes,  the  class  that  you  and 
I  belong  to  have  been  men  always  and  eveiywhere,  who,  by  their  in- 
telligent devotion,  by  their  learning,  as  by  their  zeal,  have  been  the 
champions  of  the  missionary  cause.  There  is  not  time  for  me  to  run 
down  the  long  roll  or  even  to  call  the  names  of  the  list  of  the  heroes. 
First  of  all,  the  man  who  stands  first,  who  ?  The  greatest  man  that  ever 
God  suffered  to  live  on  this  earth,  I  believe.  His  name  was  Saul, 
until  they  changed  it  to  Paul.  He  was  what?  He  was  a  student. 
He  was  sitting  at  the  feet  of  a  man  named  Gamaliel,  a  teacher  at 
Jerusalem.  He  was  zealous  for  his  country;  he  was  a  patriot,  and 
therefore  was  an  enthusiast  for  the  law  that  was  the  glory  of  his 
country.  He  thought  to  himself  he  ought  to  do  everything  against 
this  Jesus.  He  treated  with  scorn  and  contempt  the  claims  of  His 
religion.  But  His  religion  was  making  headway  against  the  faith 
of  his  country,  and  this  man  Paul  was  seeking  to  destroy  that.  He 
was  convinced,  he  was  converted.  What  does  that  word  mean? 
Sometimes  in  our  wrangling  and  battling  we  have  overloaded  words 
with  such  an  embroidery  of  ingenious  device  that  we  cannot  under- 
stand them.  What  does  "converted"  mean?  It  simply  means 
"turned  round."  He  had  been  walking  away  from  God,  and  he 
turned  around  and  began  to  walk  toward  Him,  and.  they  led  him  to 
Ananias  in  his  blindness  and  Ananias  laid  his  hands  upon  him  and  he 
received  liis  sight.  He  was  a  student,  and  he  was  the  beginning 
of  foreign  missions. 

Oh,  well,  but  some  one  says,  that  is  so  far  back.  Tell  us  some- 
thing that  we  can  see  and  hear  nowadays.  Has  the  Spirit  stopped? 
Look  here  around  me!  As  I  stand  here  now  I  am  thinking  how  not 
man}^  years  ago  there  came  flashing  across  the  cable  beneath  the  sea 
the  intelligence  that  away  down  in  the  South  Sea  Islands  a  ship 
was  lying  in  the  offing,  close  to  one  of  the  islands,  with  a  little 
crew  aboard  of  her.  The  owner  and  master  had  gone  to  the  island 
the  day  before.  Suddenly  the  crew  see  a  boat  drifting  out  toward 
them.     In  it  there  lies  a  dead  and  senseless  mass  covered  with  an 


154  The  Student  Missionary  Appeal 

Indian  mat,  fastened  with  a  number  of  arrows,  which  they  find  out 
afterward  is  the  number  of  murders  for  which  they  have  taken  re- 
venge. It  is  the  dead  body  of  the  owner  of  the  ship  turned  adrift. 
Whose  body  was  it?  The  body  of  a  man  who  belonged  to  one  of 
the  proudest  houses  in  the  English  dominions;  the  body  of  a  student 
who  had  carried  away  all  the  honors  from  England's  oldest  uni- 
versity; no  mere  puny,  pale,  sickly  effeminate  student  he;  he  was  a 
man  who  pulled  stroke  oar  in  the  university  boat.  He  had  put  his 
arms  around  his  old  father's  neck  and  Idssed  him,  and  gave  up,  as 
he  said  good-bye  to  his  father,  the  expectation  of  prominence  and 
power  and  place  in  his  home.  He  had  said,  "Father,  good-bye.  I  am 
going  to  the  South  Sea  Islands  to  tell  the  cannibals  there  that  God 
has  raised  Jesus  Christ  from  the  dead."  His  name  was  Patteson, 
the  missionary  bishop  of  Melanesia. 

Just  before  I  came  into  this  hall  I  picked  up  one  of  our  church 
papers  that  had  just  come,  and  in  it  I  saw  a  letter  printed  by  a  man 
whom  it  was  my  privilege  to  meet  more  than  once  this  Summer,  a 
pale,  gentle,  sweet-looking  young  man,  a  student,  and  he  writes 
that  he  is  just  going  back  to  his  work  in  Central  Africa.  It  is  true 
he  had  to  be  carried  a  long  way,  because  the  fever  seized  him  as  soon 
as  he  struck  the  region,  but  he  writes  that  he  had  gotten  back  home 
and  the  fever  was  gone,  and  he  was  so  happy  that  he  had  gotten  back 
to  his  heathen,  because  he  said  the  Church  in  England  seemed  to  be 
so  selfish,  the  Christian  men  in  England  seemed  to  have  forgotten 
that  for  which  they  were  made  Christians,  The  work  was  there  to 
do,  and  there  were  so  few  to  do  it.  "We  cannot  but  speak  the  things 
we  have  seen  and  heard."  Oh,  my  brother  men.  Christian  men,  have 
we  seen  anything,  have  we  heard  anything?     Let  us  speak  of  it. 

Mark  you,  don't  misunderstand  me.  I  know  God  doesn't  call 
every  man  to  preach  the  gospel.  But  understand  me,  my  brother,  if 
a  man  have  a  ready  will;  if  a  man  on  his  knees  have  his  spirit's  ear 
open  wide,  to  hear  what  the  Lord  has  to  tell  him,  Jesus  Christ  will 
make  him  know  whether  He  wants  him  or  not.  There  is  never 
any  doubt  about  that.  Only,  I  beseech  you  as  a  man  who  has  walked 
that  same  path,  as  a  man  who  with  shame  must  confess  that  ho 
struggled  for  seven  years  to  be  able  to  refuse  to  do  that  which  the 
Lord  at  last  compelled  him  to  do,  only,  I  beseech  you,  let  that  will  be 
ready,  only  be  ^villing  in  the  day  of  the  Lord's  power,  and  the  power 
shall  not  fail.  He  will  make  thee  know  what  He  would  have  thee 
do.  Don't  say  in  thine  heart,  as  some  of  us  have  said,  "I  am  too  old, 
it  is  too  long  since  I  left  the  college  halls.  I  have  given  my  life 
to  this  or  that  pursuit;  my  arrangements  are  made  for  my  career  in 
the  forum,  in  the  market  place,  where  you  please."     Don't  say  that. 


Christianity  Essentially  a  Missionary  Religion         155 

Eemember  that  every  man  that  Jesus  Christ  called  to  be  His  apostle 
thought  that  he  had  made  arrangements  for  other  pursuit  in  life; 
remember  further  that  perhaps  the  larger  part  of  the  men  who  have 
done  the  mightiest  work  for  Jesus  Christ  in  His  Church  in  this 
world  have  been  men  of  matured  life  when  they  began  that  work — 
men  who  thought  they  had  given  themselves  to  something  else.  Oh, 
my  brother,  only  listen!  my  sister,  only  listen,  that  thou  mayest  hear 
what  He  would  have  thee  do.  But  suppose  I  am  honestly  and 
rightfully  persuaded.  "He  does  not  will  that  I  should  go  to  preach 
His  gospel."  Still,  I  have  got  to  speak  what  I  have  seen  and  heard, 
somewhere,  somehow,  if  I  have  seen  anything.  And  if  I  have  got 
nothing  to  tell,  have  got  no  disposition  to  work  for  Him,  then  let  me 
be  converted,  because  I  have  got  no  interest  in  Him.  How  I  shall 
work,  where  I  shall  work.  He  will  make  me  know,  if  only  in  very 
deed  I  am  willing  to  do  that  which  He  shall  command. 

"There  is  no  time  to  trifle.     Life  is  brief  and  sin  is  here. 
Our  age  is  but  the  falling  of  a  leaf,  a  dropping  tear; 
There  is  no  time  to  sport  away  the  hours. 
All  must  be  earnest  in  a  world  like  ours." 

God  help  us  to  quit  us  like  men! 


Zbc  1Ree&  ant)  possibiltties  of  tbe  Student  Volunteer 

/IDovement  Hmona  tbe  Colored)  Students 

of  Hmerica 


THE  NEED  AND  POSSIBILITIES   OF  THE  STUDENT  VOLUN- 
TEER MOVEMENT  FOR  FOREIGN  MISSIONS  AMONG 
THE  COLORED  STUDENTS  OF  AMERICA 

Professor  J.  W.  E.  Bowen,  Ph.D. 

Once  upon  a  time  men  studied  the  heavens  to  see  the  glory  of 
God  and  the  evidences  of  His  transcendent  power.  They  stood  besid-3 
old  Pythagoras,  and  sweeping  the  starry  vault,  saw  worlds  and  cycles 
turn  and  burn  in  their  courses  with  rhythmic  swing  and  they  heard 
the  music  which  the  angels  hear,  the  music  of  the  spheres.  To-day 
they  place  their  ears  upon  the  bared  breasts  of  the  common  hod  car- 
rier or  upon  the  besmeared  blacksmith  and  listen  to  the  mystic  thud 
of  the  human  heart  as  it  sends  its  red  current  dancing  to  the  tips, 
burning  in  the  cheek  and  sparkling  in  the  eye,  and  while  in  this 
silent  meditation,  they  hear  the  inarticulate  refrain,  ''The  hand  that 
made  us  is  divine."  Once  upon  a  time  men  watched  in  awe  the  west- 
ern heavens  as  the  King  of  Day  painted  the  horizon  with  celestial 
colors  which  have  to  this  day  scorned  the  brush  of  Raphael.  The 
entranced  gazer  became  filled  with  admiration  that  awakened  the 
sleeping  muse  of  his  imagination  so  that  he  thought  he  saw  the 
heavens  open  and  the  glory  of  the  throne  forever.  To-day,  men 
pick  up  a  handful  of  sod  with  the  silent  grass  growing  thereon  and 
wdth  a  microscope  in  the  laboratory  see  and  hear  strange  voices 
Avhich  it  is  not  only  not  lawful,  but  not  possible,  to  put  into  words. 
Once  upon  a  time  men  thought  that  evil  inhered  in  matter  and 
that  human  society  was  corrupt  and  corrupting  and  that  the  only 
way  to  escape  sin  was  to  withdraw  from  the  haunts  of  men,  retire  into 
convents  and  there  do  penance  by  laceration,  starvation  and  annihi- 
lation. To-day,  they  have  learned  better  things.  They  seek  the 
busy  mart  that  they  may  touch  men  and  bring  them  to  the  Christ. 
The  tread  of  myriad  feet  is  the  pathetic  voice  of  the  Macedonian, 
"Come  over  and  help  us."  The  cry  of  the  destitute,  the  gToan  of  the 
afflicted,  the  suffering  of  the  poor  and  the  wail  of  the  broken-hearted 
are  continually  ringing  in  our  ears  the  call  to  go  to  where  men  are. 

The  necessity  that  right  moral  and  spiritual  training  be  given 
to  the  young  colored  men  of  this  race  is  plainly  written  upon  the 
face  of  past  and  present  history.  There  is  a  scripture  which  saith, 
"He  hath  not  dealt  so  with  any  nation."  Applicable  as  this  state- 
ment was  to  the  Hebrew  nation,  it  has  fuller  meaning  when  ap- 

159 


160  The  Student  Missionary  Appeal 

plied  to  the  American  nation.  When  the  future  historian  shall  take 
up  his  task  to  write  the  story  of  the  nineteenth  century  he  will  be 
confronted  by  an  array  of  facts  and  figures,  of  projects  and  results, 
of  discoveries  and  conquests  unparalleled  in  the  annals  of  time.  As 
the  panorama  of  the  past  shall  unroll  before  his  mind  the  historic 
deeds  of  the  country,  he  will  be  dazed  by  the  magnificence  of  the  un- 
dertakings and  the  splendor  of  their  results.  Passing  by  the  many 
triumphs  of  mind  over  matter,  whereby  man  has  established  his 
birthright  of  dominion  in  transforming  earth  into  a  palace,  note  the 
triumphs  in  the  world  of  ideals,  of  imagination,  of  ethics  and  of  spirit- 
uahty.  Of  these  we  may  mention  the  incomparable  results  of  mis- 
sionarj^  activity  continuing  the  book  of  the  Acts  of  Apostles  in  daring 
deeds  of  love  and  sacrifice;  the  bursting  open  of  the  ancient  doors  of 
heathenism  to  the  triumphant  march  of  Christianity;  the  birth  of 
constitutional  government  in  the  distant  East,  thus  proclaiming  there, 
as  in  the  West,  the  advent  of  Demos;  a  noteworthy  beginning  of  the 
application  of  Christian  principles  to  the  living  questions  of  the  day, 
and  finally  the  stretching  forth  of  Ethiopia's  hand  to  receive  the 
lighted  torch  of  Christian  civilization  with  which  to  kindle  the  fires 
along  her  shores  and  throughout  her  dark  regions  that  her  dusky 
milHons  may  see  the  rising  of  the  Sun  of  Righteousness. 

Men  still  wonder  at  the  two  strange  providential  outcomes  of 
the  American  civil  struggle.  They  stand  out  with  the  distinct  lines 
of  a  mosaic  upon  the  dark  background,  viz.,  the  cementing  more 
firmly  together  the  ends  of  the  nation  so  that  it  is  morally  impossible 
for  a  second  disruption  to  occur.  The  second  is  like  unto  it,  only 
it  is  more  far  reaching  in  its  ultimate  results  upon  the  Kingdom;  the 
liberation  of  the  slave  and  his  incorporation  into  the  body  politic  as 
one  of  the  determining  factors  of  its  life.  This  last  gift  was  a  fear- 
ful boon  were  it  not  for  the  truth  that  the  common  sense  of  man- 
kind is  its  greatest  safeguard.  And  for  this  reason,  though  many 
contend  for  a  recall  of  suffrage,  the  gods  do  not  take  back  their 
gifts  to  men.  The  writer  is  not  bom  yet  who  can  fully  describe 
that  mighty  national  cataclysm  out  of  whose  smoking  throat  there 
leaped  upon  that  famous  mom — January  1st,  1863 — a  new  man 
into  histor}^;  called  a  man  by  courtesy,  but  in  fact  no  man  at  all. 
The  condition  of  freedom  had  been  thrust  upon  him  extraneously  and 
not  reached  by  independent  action.  We  say  of  him  and  his  freedom 
as  Bishop  South  said  of  the  children  of  the  "Submerged  Tenth"  of 
England,  that  they  were  not  bom  into  this  world,  but  were  damned 
into  it,  so  the  negro  was  not  born  into  freedom,  but  was  shot  into  it. 
I  admit  that  this  is  a  rough  way  to  come,  but  I  would  rather  come 
that  way  than  not  come  at  all. 


The  Movement  Among  the  Colored  Students  161 

Their  views  of  life  were  those  taught  by  the  lash,  but  the  lash 
has  never  yet  given  an  exalted  opinion  of  the  law.  Their  moral 
sense  was  obtuse  and  they  were  a  crude  and  stubborn  set  of  children. 
Freedom  found  them  unprepared  for  its  duties  and  privileges.  The 
restraints  of  the  former  period  having  been  so  violently  removed, 
they  swung  to  the  other  extreme  of  license  and  libertinism.  It  is  no 
violence  to  the  truth  to  say  that  the  negro  at  the  close  of  the  war 
was  largely  a  restrained  and  partial  pagan.  True,  many  thousands 
had  come  under  the  influence  of  the  Christianity  of  the  slave  period — 
in  fact,  the  whole  race  had  been  placed  in  a  different  and  superior 
habitat  from  that  of  Africa  and  thus  were  redeemed  from  paganism. 
There  were  many  noble  characters  in  that  period,  but  the  rank  and 
file  were  aliens  to  the  lofty  ideals  and  principles  and  inspirations  that 
make  character.  It  is  wholesome  to  tell  the  truth  at  all  times,  for  it 
is  the  truth  that  makes  men  free.  What  is  the  condition  of  the 
negroes  in  this  country  from  a  moral  and  spiritual  aspect?  Ah!  my 
friends,  in  a  more  than  poetic  sense,  the  "Greeks  are  at  our  doors." 
Nay,  it  would  be  nearer  the  mark  to  use  the  words  of  Nathan  in  ad- 
dressing him,  "Thou  art  the  man."  There  has  grown  up  since  free- 
dom an  irreligious  and  an  irresponsible  class  of  young  negroes  who 
have  no  respect  for  law  and  no  sense  of  moral  probity.  It  is  from 
this  class  that  the  criminal  ranks  are  replenished  and  it  is  a  shame 
to  rehearse  their  deeds  in  good  society.  At  this  juncture,  I  must 
file  a  caveat,  however,  dissenting  from  the  sweeping  statement  charg- 
ing utter  depravity  against  the  whole  race.  The  cause  of  truth  is 
never  advanced  by  overstatement  or  by  understatement.  He  who  ex- 
aggerates or  minifies,  falsifies.  Let  us  not  varnish  or  tai-nish;  let  us 
see  the  truth.  When  we  turn  the  searchlight  upon  the  social, 
moral  and  religious  condition  of  this  people  in  the  centers  where 
they  congregate — Baltimore,  Washington,  Eichmond,  Charleston,  At- 
lanta, Birmingham,  Montgomery,  Mobile,  New  Orleans,  Memphis,  Lit- 
tle Rock,  Houston  and  Galveston,  what  do  we  find  there?  You  find 
a  brood  of  crime,  lust,  theft  and  vices  of  the  darkest  type  and  low 
social  standing.  You  find  a  gang  of  roughs  in  whose  life  pohteness 
would  be  a  pearl  in  a  swine's  snout;  insolent,  indolent,  reckless 
law-breakers.  Out  of  this  condition  is  gathering  a  storm  that  will 
surely  break  in  violence  upon  the  innocent.  There  is  an  almost  ir- 
resistible undertow  of  degeneracy  that  is  gaining  momentum  among 
a  large  part  of  this  new-bom  and  lawless  element. 

The  most  painful  observation  to  be  made,  however,  is  that  so 
large  a  proportion  of  the  ministry,  because  of  intellectual  weakness 
and  moral  inefficiency,  is  unable  to  check  this  degenerate  gi'owth. 
They  are  blind  leaders  of  the  blind,  moving  with  fateful  rapidity  to 


162  The  Student  Missionary  Appeal 

the  ditch  of  destruction.  I  know  that  there  are  thousands  of  negro 
preachers  whose  intellectual  preparation  fit  them  to  stand  before  the 
people  of  the  Lord  and  rightly  divide  the  Word,  and  whose  lives 
are  the  practical  exponents  of  the  ethical  teachings  of  the  Christ; 
and  these  in  all  churches  stand  up  as  true  leaders  of  the  people. 
That  to  the  contrary  notwithstanding,  there  is  a  large  number 
that  would  serve  God  better  upon  their  knees  at  the  old-time  Meth- 
odist mourners'  bench  than  by  orating  in  the  pulpit.  No  work  is  to 
be  compared  with  the  work  of  restoring  the  image  of  God  in  the 
human  heart.  They  are  ignorant  of  the  rich  possibilities  of  their  un- 
explored African  natures  and  they  are  prodigal  with  the  elements 
discovered.  This  people  must  be  saved  in  this  country.  Sin  and 
crime  are  making  rapid  inroads  upon  them.  Intemperance  and  the 
unnameable  sins,  like  the  fatal  birds  that  plucked  at  Prometheus 
bound,  are  gnawing  at  the  vitals  of  this  modern  black  Prometheus. 
These  foul  harpies  must  be  beaten  back.  To  take  a  raw,  restless, 
dumb,  stupid,  stubborn,  superstitious  and  corrupted  race  and  breathe 
into  it  a  new  breath  of  a  diviner  life,  make  them  sober,  God  fearing, 
intelligent  and  upright  is  an  opportunity  that  might  well  be  coveted 
by  angels.  God  has  thrown  this  work  into  the  lap  of  American 
Christianity.  I  do  not  pretend  to  be  able  to  construct  a  theodicy 
justifying  the  ways  of  God  to  men;  such  an  imdertaldng  would  be 
hazardous  and  dangerous,  for  "His  way  is  past  finding  out."  I  only 
claim  to  be  able  to  draw  a  few  lessons  from  certain  events  for 
practical  purposes.  The  full  meaning  of  the  enslavement  of  this 
man  will  never  be  fully  understood  until  we  shall  be  privileged 
to  look  over  the  shoulders  of  eternity  in  the  blaze  of  its  faultless  light. 
It  is  not  ours  at  this  point  "to  reason  why."  Ours  is  to  find  out  the 
remedy  and  apply  it  quickly  for  "the  King's  business  demands  haste." 
With  a  clear  knowledge  of  the  situation,  derived  from  travel,  observa- 
tion, contact  and  identification,  I  say  to  you  men  of  God  in  the 
language  of  the  young  prophet,  "0  thou  men  of  God,  death  is  in  the 
pot,"  and  unless  you  do,  as  did  the  ancient  prophet,  throw  into  the 
springs  of  this  people's  life  the  healing  and  creative  salt  of  the  gospel, 
the  sweetness  of  our  American  life  will  be  corrupted  by  the  virus  of 
lawlessness  and  crime. 

The  number  of  colored  colleges  and  their  importance: 
There  are  in  the  United  States  178  institutions  of  high  grade 
for  the  colored  people.  One  hundred  of  these  are  under  the  control 
of  Christian  churches  with  25,000  students,  which  is  55  per  cent 
of  the  whole  number  in  the  higher  schools  of  learning.  There  are 
40,127  students  in  these  institutions,  and  of  this  number  2,839  are 
registered  as  collegiate  students,  which  is  only  7  per  cent  of  the  en- 


The  Movement  Among  the  Colored  Students  163 

tire  number,  the  other  93  per  cent  are  in  the  elementary  and  sec- 
ondary branches.  If  now  you  add  to  the  number  in  the  common 
schools  the  full  registration  in  the  liigher  schools  you  have  in  round 
numbers  1,500,000  (1,464,840)  under  instruction,  of  which  2  2-3 
per  cent  are  in  the  higher  schools.  Thus  from  whatever  side  we  view 
the  situation,  the  cry  of  the  danger  of  overeducating  the  negro  in  the 
higher  branches  is  a  false  alarm  to  which  cool  and  calculating  men 
need  pay  no  attention.  In  these  institutions  there  are  1,319  profes- 
sional students,  of  which  703  are  in  theology.  From  personal 
knowledge  I  can  say  that  these  figures  are  graciously  given  accord- 
ing to  the  gospel  measure;  they  are  "good  measure  pressed  down  and 
shaken  together  and  running  over";  for  in  truth  there  are  only  five 
schools  in  which  a  regular  course  of  theology  is  given.  But  let  us 
deal  gently.  The  closer  we  look  into  this  situation  the  more  signifi- 
cant the  need  of  higher  moral  training  and  the  need  of  the  proper 
leaders.  There  were  graduated  in  the  year  1896  only  seventy-six 
young  preachers,  forty-eight  of  whom  came  from  the  regularly  es- 
tablished Theological  departments  or  Theological  Seminaries.  The 
church  that  I  have  the  honor  to  represent  needs  100  young  men  every 
year  to  take  the  places  made  vacant  by  death  or  removal  and  by 
growth  of  the  Church.  Now  add  to  this  number  the  requirements 
of  the  Baptist  Church,  the  Congregational  Church,  Presbyterian 
Church,  the  African  Methodist  Episcopal  Zion  Church,  the  Colored 
Methodist  Episcopal  Church  of  America  and  it  will  be  seen  that  an 
equitable  distribution  of  these  seventy-six  would  give  ten  men  to 
each  denomination,  which  is  from  one-tenth  to  one-twentieth  of  the 
actual  needs  of  the  work  in  any  one  single  year.  This  state  of  af- 
fairs is  appalling.  We  are  compelled  to  go  to  the  plow  and  the 
shops  and  sometimes,  sad  to  say,  to  the  streets  for  our  ministers.  Is 
it  a  marvel  then  that  our  ministry  in  its  sum  total  is  weak,  inefficient 
and  unable  to  lift  the  race  more  rapidly  to  higher  planes  of  living? 
Of  recent  years  the  emphasis  has  been  put  upon  industrial  education 
as  the  sine  qua  non  for  the  race's  success  and  the  panacea  for  all  our 
woes.  Twenty  years  ago  every  pulpit  and  every  platform  took  up  the 
cry  of  politics,  politics,  politics,  but  that  cry  has  proved  to  be  the 
voice  of  false  prophets.  The  present  shibboleth  is  industrial  educa- 
tion and  money.  Eealizing  the  value  of  trade  and  money  and  in 
whose  presence  I  stand,  I  say  with  all  solemnity,  my  race  needs  char- 
acter more  than  money;  my  race  needs  an  educated,  consecrated,  spot- 
less, God  fearing  ministry  to-day  more  than  it  needs  blacksmiths  and 
truck  farmers.  "The  prosperity  of  a  country,"  says  the  monk  of 
Wittenberg,  "depends,  not  on  the  abundance  of  its  revenues,  nor  on 
the  strength  of  its  fortifications,  nor  on  the  beauty  of  its  buildings. 


164  The  Student  Missionary  Appeal 

but  it  consists  in  the  number  of  its  cultivated  citizens,  in  its  men  of 
education,  enlightenment  and  character.  Here  are  to  be  found  its 
true  interests,  its  cMef  strength,  its  real  power." 

The  tragic  points  are  the  centers  where  the  great  religious  de- 
nominations have  established  colleges.  These  are  Baltimore,  Md., 
Morgan  College;  \Yashington,  D.  C,  Howard  University,  Wayland 
Seminary:  Eichmond,  Va.,  Baptist  Theological  Seminary;  Atlanta, 
Ga.,  Clark  University,  Atlanta  University,  Spelman  Seminary,  Atlanta 
Baptist  College,  Morris  Brown  College;  Nashville,  Tenn.,  Fisk  Uni- 
versity, Central  Tennessee  College,  Eoger  Williams  University;  ISTew 
Orleans,  La.,  New  Orleans  University,  Leland  University,  Straight 
University;  Marshall,  Tex.,  Bishop  College,  Wiley  University;  Orange- 
burg, S.  C,  Claflin  University;  Holly  Springs,  Miss.,  Eust  University; 
Ealeigh,  N.  C,  Shaw  University;  Salisbur}^,  Livingston  University; 
Augusta,  Ga.,  Paine  Institute;  Greensboro,  N.  C,  Bennett  College; 
Charlotte,  N.  C,  Biddle  University.  These  are  the  centers  of  an 
American  patriot  sentiment  as  well  as  of  the  religious  forces  that  arc 
to  dominate  among  the  recently  liberated.  Close  up  these  and  the 
South  would  be  uninhabitable  for  both  classes.  To  the  negro  race 
"gwine"  to  school  meant  more  to  them  twenty  years  ago  than  to  the 
white  race.  These  colleges,  in  lieu  of  competent  teachers  in  the  homes, 
have  been  the  teachers  of  soul  and  civic  virtues  to  the  race.  They 
are  necessary  because  they  are  Christian  in  principle.  Without  Chris- 
tian teaching  the  race  cannot  be  saved.  They  are  necessaiy  because 
it  affords  the  race  a  higher  education  for  its  leaders.  Secondary  edu- 
cation cannot  develop  leaders;  and  when  it  comes  to  men  of  thought, 
character,  far-reaching  visions  and  lofty  ideals,  the  distance  between 
them  and  the  purely  industrial  schools  is  as  gTeat  as  the  heavens  are 
from  the  earth.  These  colleges  are  needed  to  train  missionaries. 
Missionaries  are  trained  where  the  Bible  is  read,  the  sacraments  ob- 
served, prayer  meetings  held,  religious  conferences  sustained;  where 
revivals  burn  and  where  the  young  man  and  young  woman  are 
led  to  a  higher  life  of  consecration  to  work  and  sacrifice  for  work; 
where  they  are  taught  that  a  man's  life  consisteth  not  in  the 
abundance  of  things  which  he  hath,  and  that  the  ideal  life  to 
live  is  not  money-getting,  but  money-giving,  not  escaping  burdens  and 
doing  light  work,  but  burden-bearing  and  cross-bearing;  not  for 
"worldly  fame  and  treasure,"  nor  for  self  and  honor,  but  for  others,  for 
the  sake  of  Christ  and  His  poor.  To  these  thoughts  and  purposes 
secular  schools  are  aliens  and  foreigners.  Truly  we  need  these  schools 
to  impress  upon  the  young  men  and  women  that  the  final  cause  of 
an  education  is  not  for  so-called  culture,  but  for  that  culture  which 
is  a  means  to  an  end;  to  teach  them  that  the  best  culture  is  none  too 


The  Movement  Among  the  Colored  Students  165 

good  to  go  into  the  slums  to  redeem  broken  humanity  and  to  give 
its  life  a  ransom  for  many.  Moreover,  an  eternal  fitness  will  be  ob- 
served vehen  it  is  borne  in  mind  that  these  colleges  were  planted 
and  are  sustained  by  the  missionary  spirit.  The  money  given  for 
their  establishment  was  raised  under  the  inspiration  of  a  missionary 
appeal  and  they  have  no  reason  for  existence  outside  of  a  missionary 
thought  of  preparing  men  and  women  tq  do  missionary  work  at  home 
and  abroad.  These  schools  have  proved  to  be  the  institutes  of  re- 
ligious as  well  as  intellectual  culture.  Let  us  take  a  look  into  some 
of  them  and  see  how  nearly  they  have  lived  up  to  the  cause  that  gave 
them  birth.  I  addressed  a  circular  letter  to  forty  of  these  colleges 
making  inquiry  for  facts  upon  fifteen  questions.  Twenty-five  have 
responded  up  to  the  time  of  the  writing  of  this  address. 

It  is  interesting  to  observe  that  of  a  total  of  7,837,  in  25  schools, 
4,123  are  above  15  years  of  age  and  of  this  number  319  are  candidates 
for  the  ministry.  This  showing  is  moderately  good  and  could  these 
schools  manage  to  get  these  candidates  through  a  course  and  into 
the  work  the  number  of  educated  ministers  would  be  materially  in- 
creased, but  the  depressing  figure  is  given  that  only  67  are  preparing 
for  foreign  missions,  36  being  men  and  31  women;  and  with  3  medical 
missionaries,  we  have  70. 

Thousands  of  our  people  have  gone  to  Africa  to  live  and  better 
their  material  condition,  but  40  consecrated  men  and  women  have 
gone  to  make  better  the  condition  of  Africa.  ]*Tearly  all  the  col- 
lege presidents  report  that  the  missionary  spirit  is  increasing.  But 
another  important  fact  to  be  observed  is  that  the  other  professions 
are  drawing  many  of  the  strongest  minds  of  the  race.  This  is  due 
chiefly  to  the  fact  that  these  professions  promise  speedy  remuneration, 
while  the  ministry  holds  out  no  such  compensation.  These  figures 
furnish  food  for  thought  to  the  Student  Volunteer  Movement  for 
Foreign  Missions  and  to  all  other  missionary  organizations.  A  vig- 
orous policy  should  be  adopted,  which  should  include  every  school  in 
the  South,  to  press  home  upon  the  future  makers  of  the  race  its  duty 
and  obligation  and  privilege.  Literature  should  be  scattered  broad- 
cast and  the  young  men  urged  to  read  the  story  of  the  progress  of  the 
Church.  Every  agency  now  at  work  should  aim  to  call  to  its  suppoi-t 
for  the  evangelization  of  Africa  the  young  and  intelligent  and  conse- 
crated negroes  in  our  schools.  I  cannot  conceive  of  a  more  urgent 
call  to  the  united  Christian  forces  of  our  land,  and  the  venture  we 
wish  to  repay  in  an  awakened  people. 

Finally,  brethren,  the  redemption  of  Africa  will  be  furthered  by 
the  education  and  salvation  of  Africa's  children  in  America.  I  am 
possessed  of  the  conviction  that  God  means  to  give  every  one  of  His 


166  The  Student  Missionary  Appeal 

cliildren  a  chance  to  do  sometliiug  great  for  His  Kingdom.  It  is  a 
strange  providence,  but  full  of  meaning,  that  God  should  have  left 
Africa  wrapped  in  Egyptian  darkness  for  so  many  centuries  until 
after  her  scattered  sons  had  been  set  free.  These  sons  are  now  free 
from  bondage,  but  not  free  from  sin.  The  young  negroes  of  this  coun- 
try must  be  given  a  new  thought  and  a  new  purpose  to  save  them  from 
destruction.  Give  them  a  vision  of  new  possibilities  that  shall  lift 
their  sky  liigher  and  widen  their  horizon.  Africa  must  be  brought 
into  their  view,  not  as  a  place  to  escape  burden,  but  as  an  opportu- 
nity to  swing  a  continent.  They  must  have  the  duty  pressed  upon 
their  consciences  that  they  must  help  to  save  Africa  for  Christ. 

A  beginning  has  been  made  that  is  worthy  of  special  mention  in 
tliis  connection.  The  Gammon  Theological  Seminary  at  Atlanta,  Ga., 
has,  as  a  part  of  its  working  machinery,  the  Stewart  Missionary  Foun- 
dation for  Africa. 

This  Foundation  is  in  the  interest,  especially  among  American 
negroes,  of  missionary  work  for  Africa.  It  has  been  established  by 
Eev.  W.  F.  Stewart,  A.  M.,  of  the  Eock  Eiver  Conference  of  the 
Methodist  Episcopal  Church.  It  is  the  outgrowth  of  many  years  of 
thought  in  the  consecration  of  a  large  portion  of  Ms  property.  In 
a  letter  in  the  early  part  of  the  correspondence  leading  to  the  estab- 
lishment of  the  Foundation,  Mr.  Stewart  thus  comprehensively  states 
the  purpose  of  the  Foundation: 

"My  hope  is  that  it  may  become  a  center  for  the  diffusion  of  mis- 
sionary intelligence,  the  development  of  missionary  enthusiasm,  the 
increase  of  missionary  offerings  and  through  sanctified  and  trained 
missionaries  hasten  obedience  to  the  great  commission  to  "^preach  the 
gospel  to  every  creature.'  In  addition  to  the  direct  work  of  the 
recitation  room,  I  have  contemplated  other  educating  means  that 
would  reach  our  schools  and  missions  and  the  whole  membership 
of  the  Church." 

The  results  of  the  work  may  be  seen  in  the  thirty  societies  called 
"Friends  of  Africa"  and  "Missionary  Bands  for  Africa,"  whose  work 
in  inspiring  a  missionary  spirit  and  in  the  actual  work  of  Professor 
Camphor  now  in  Monrovia,  Africa.  This  Foundation  has  been  rec- 
ognized as  one  of  the  Providential  movements  in  these  last  days  for 
the  redemption  of  Africa.  Europe  and  America  are  now  the  ruling 
powers  in  civilization.  Asia,  with  her  phlegmatic  systems,  from 
Buddhism  to  Mohammedanism,  has  been  receiving,  tardily,  the  gos- 
pel against  her  will.  She  has  interposed  Christian  progress  an  effete 
but  stubborn  conception  of  God,  but  which  has  been  compelled  to 
3deld  to  the  superior  strength  and  virtue  of  Christianity.  Africa,  the 
"open  sore  of  the  world,"  has  been  wrapped  in  torpor  awaiting  her 


The  Movement  Among  the  Colored  Students  167 

time.  Her  time  is  struck  on  the  dial-plate  of  Providence  and  she 
shall  be  redeemed.  The  Word  of  Truth  includes  that  continent  in  its 
prophetic  consummation. 

Africa  is  in  the  thought  of  the  world  and,  with  Bishop  Haygood, 
the  Christian  people  of  America  cannot  put  Africa  out  of  their  thought 
and  prayers  and  efforts  without  great  responsibility  to  God. 

To  save  the  African  in  Africa  we  must  save  the  African  in  Amer- 
ica. With  the  saved  and  inspired  we  shall  hasten  the  day  when  the 
kingdoms  of  this  world  shall  become  the  Kingdom  of  our  Lord  and 
His  Christ.  Feeble  as  he  is  he  shouts  to  the  sleeping  millions  in  his 
father's  land: 

"Joy  to  thy  savage  realms,  O  Africa! 
A  sign  is  on  thee  that  the  Great  I  Am 
Shall  work  new  wonders  in  the  land  of  Ham. 
And  while  He  tarries  for  the  glorious  day 
To  bring  again  His  people,  there  shall  be 
A  remnant  left  from  Cushan  to  the  sea. 
And,  though  the  Ethiop  cannot  change  his  skin. 
Nor  bleach  the  outward  stain,  he  yet  shall   roll 
The  Darkness  off  that  overshades  the  soul 
And   wash   away  the  deeper  dyes  of  sin. 
Princes,   submissive   to  the  gospel   sway. 
Shall  come  from  Egypt  and  the  Morian's  land 
In  holy  transport  stretch  to  God  its  hand. 
Joy  to  thy  savage  realms,  O  Africa!" 


XTbe  IResponsibUitp  in  Dlew  of  tbe  Stubent  /IDissionar^ 
XHprisina 

®t  Cbdstian  Hblnietcve 

Qt  Cbristfan  Xaigmen 

®f  Cbrfstian  Colleges  anD  tTbeological  Seminaries 

®f  Cbristian  ilBovementB  among  tbe  l?oung  people 


THE  RESPONSIBILITY   RESTING    ON  CHRISTIAN  MINISTERS 
IN  VIEW  OF  THE  STUDENT  MISSIONARY  UPRISING 

Rev.  R.  p.  Mackay 

When  Mr.  Mott  last  evening  asked  me  to  say  sometliing  this  morn- 
ing my  first  thought  was  that  it  was  impossible  to  face  an  audience 
like  this  at  so  short  notice.  The  second  thought  was  that  it  was  im- 
possible to  decline  to  make  any  little  contribution  that  is  in  my 
power  to  a  convention  so  important.  I  shall  try  to  suggest  some  rea- 
sons why  pastors  ought  to  be  particularly  interested  in  this  great 
Movement.  I  do  not  need  to  say  that  pastors  are  extremely  important 
factors  in  this  connection.  They  stand  at  the  door  of  the  temple. 
They  are  regularly  addressing  the  people,  and  the  attitude  taken  by 
them  is  generally  taken  by  the  people.  Sometimes  there  are  cases  in 
which,  in  spite  of  the  pastor,  there  is  an  interest  created  because  of 
some  living  spirit  in  the  congregation;  but  ordinarily  the  attitude  of 
the  pastor  will  be  the  attitude  of  the  people,  and  hence  the  importance 
of  having  liim  stand  in  a  right  relation  to  this  work.  Allow  me,  then, 
to  suggest  several  reasons  why  the  pastor  ought  to  take  a  friendly  atti- 
tude. 

The  first  reason  is  that  it  is  included  in  liis  ordination  vow. 
When  I  was  ordained  to  the  iidnistry  I  had  to  answer  this  question: 
"Is  the  love  of  the  Lord  Jesus  Christ  and  a  desire  for  the  salvation  of 
souls  your  chief  motive  for  entering  into  the  ministry?"  That  is  a 
very  solemn  question,  "love  of  the  Lord  Jesus  Christ  and  a  desire  to 
save  souls."  Not  the  souls  of  one  country  or  of  one  congregation,  but 
all  souls  for  whom  Christ  died.  If  I  am  loyal  to  Jesus  Christ  I  shall 
have  a  desire  to  see  all  souls  brought  to  a  knowledge  of  the  truth.  I 
do  not  think  it  is  possible  for  any  pastor  who  realizes  his  ordination 
vow  to  fail  to  take  an  interest  in  this  Movement.  He  will  always  look 
out  with  sympathy  and  longing  upon  the  fields  that  are  ripe  unto  the 
harvest. 

The  second  reason  is  that  the  pastor  is,  or  ought  to  be,  the  expo- 
nent of  the  thought  and  life  and  work  of  the  Church.  He  is  the  con- 
centered religious  life  of  the  community.  Whatever  the  Lord  Jesus 
wants  the  people  to  know  or  believe,  the  pastor  ought  to  know  and 
believe,  that  he  may  be  able  to  teach  them.  Whatever  the  Lord  wantd 
the  people"  to  be  in  Uf e,  the  pastor  ought  to  be,  that  by  his  example 
and  teaching  he  may  lead  them.    Whatever  the  Lord  wants  the  peo- 

171 


172  The  Student  ^Iissionary  Appeal 

pie  to  do,  the  pastor  ought  to  do,  that  by  example  and  precept  he  may 
properly  direct  them.  It  is  not  possible  for  us,  as  pastors,  to  lift  the 
people  higher  than  we  are  ourselves,  nor  can  we  make  them  do  very 
much  unless  we  ourselves  give  them  an  example. 

Let  me  give  you  an  illustration  that  occurred  in  our  church  in 
Canada.  This  is  specially  interesting,  because  it  is  known  to  be  true. 
A  minister,  pastor  of  a  comparatively  small  congregation,  was  very  de- 
sirous of  exciting  an  interest  in  foreign  mission  work.  He  preached 
frequently,  and  exhorted  the  people,  and  when  the  annual  contribu- 
tion was  made  he  got  only  $75  or  $80,  and  was  ver}^  much  disappointed 
and  discouraged.  He  thought  over  the  situation  and  said  to  himself, 
'^There  is  just  one  tiling  more  that  I  can  do  and  that  is  to  give  them 
an  example."  His  salary  was  $750  a  year.  He  made  a  contribution  of 
$75,  and  the  very  next  year's  contribution  went  up  from  $80  to  $800. 
The  minister  in  all  these  things  ought  to  be,  and  I  am  glad  to  think 
often  is,  the  exponent  of  the  thought,  hfe  and  work  of  the  church,  and 
liberahty  as  well. 

In  the  third  place,  a  fundamental  principle  of  the  gospel  the  pas- 
tor is  ordained  to  preach  is  that  the  new  life  is  a  power  within,  an  im- 
pulse in  the  soul,  that  must  express  itself  in  Christian  action.  It  is  net 
necessary  to  amplify  that.  Bishop  Dudley,  who  spoke  to  us  last  night, 
did  so  with  great  power.  You  remember  he  told  us  that  if  the  Lord 
Jesus  Christ  had  never  given  us  the  commission  we  would  still  have 
to  go  forth;  we  would  have  to  say,  "We  cannot  but  speak  the  things 
that  we  have  seen  and  heard."  That  is  the  Yery  nature  of  our  religion. 
The  minister  and  the  people,  but  especially  the  minister,  who  has  the 
living  impulse  within,  must  exercise  it,  must  speak  and  work.  He 
cannot  do  otherwise.  On  a  certain  occasion  the  Lord  Jesus  healed  ;i 
man  and  He  commanded  him  to  say  nothing  about  it.  The  man  went 
everywhere  telling  what  Jesus  had  done.  It  was  an  act  of  disobedi- 
ence, but  a  very  natural  kind  of  disobedience.  The  man  was  healed; 
he  was  so  glad  that  he  could  not  help  telling  other  people  what  Jesus 
Christ  had  done  for  him.  Now,  brethren,  have  we  not  something  of 
that  feehng?  Do  you  not  sometimes  feel  that  you  must  speak,  you  can- 
not restrain  yourself,  you  have  got  to  speak,  because  there  is  a  power 
within  that  must  in  some  way  express  itself? 

I  was  at  one  time  visiting  scenes  in  the  city  of  London,  England, 
in  company  with  a  friend  who  had  seen  these  scenes  before.  My  friend 
remarked,  "I  have  seen  these  tilings  before,  but  I  do  not  like  sight- 
seeing alone.  I  want  somebody  to  exclaim  to."  You  want  somebody 
to  speak  to  about  it.  Is  it  true  that  you  and  I  are  going  to  walk  the 
golden  streets;  that  we  are  heirs  of  the  new  Jerusalem;  that  we  have  a 
panacea  for  sin;  that  the  world  about  us  is  perishing  from  the  malady 


Responsibility  in  View  op  the  Missionary  Uprising       173 

and  that  we  do  not  want  to  say  anything  about  it?  If  that  is  so,  we  do 
not  know  vrhat  it  all  means.  At  one  time  four  men  brought  an  invalid 
to  the  place  where  Jesus  was.  They  could  not  get  him  in  at  the  door; 
they  went  up  to  the  roof  and  let  liim  down  in  the  midst.  Why  did  they 
not  turn  back  at  the  door?  Because  their  friend  was  afflicted.  They 
knew  the  power  of  Jesus  Christ  and  they  were  determined  to  have  him 
healed.  The  result  was  that  the  invalid  was  cured.  Do  you  and  I 
know  the  malady  of  sin,  its  consequences  now  and  hereafter?  Do  we 
believe  in  the  power  of  Jesus  Christ  to  save?  And  yet,  can  we  hesi- 
tate either  to  speak  ourselves,  or  to  give  our  active  sympathy  to  any 
and  every  movement  that  is  intended  to  give  that  gospel  unto  every 
soul?  It  is  not  possible.  If  we  are  right  ourselves  our  sympathies 
will  be  right  in  this  as  well  as  in  other  respects.  So  that  my  proposi- 
tion is  this — a  fundamental  proposition  of  the  gospel  we  preach  is  that 
there  is  an  inward  impulse  that  must  express  itself  in  action. 

The  fourth  reason  is  that  there  are  terrible  judgments  in  God's 
Word  pronounced  against  the  unfaithful  pastor.  Have  you  ever  no- 
ticed how  Yery  frequently,  in  the  Old  Testament  especially,  but  also  in 
the  New,  reference  is  made  to  the  unfaithful  pastor  and  how  terrible 
the  judgments  pronounced  against  Mm?  How  about  the  watchman 
on  the  tower  that  refuses  to  give  the  alarm?  The  blood  of  souls  will 
be  required  of  him.  That  is  the  point  of  the  parable  of  the  Good 
Samaritan.  The  priest  and  the  Levite  pass  by  and  give  no  heed,  the 
Samaritan  comes  along  and  gives  attention.  The  point  lies  in  the  fact 
that  the  priest  and  the  Levite  are  priest  and  Le\4te;  that  their  com- 
mission is  to  be  merciful.  They  failed  to  do  their  duty,  and  as  a  result 
are  held  up  to  the  execration  of  humanity  in  all  ages.  So  with  the 
pastor.  No  man  living  assumes  such  grave  responsibility  as  he  who 
enters  the  pastorate.  He  wiU  bring  upon  himself  condemnation  if 
unfaithful.  He,  on  the  other  hand,  if  faithful,  wins  fpr  himself  richest 
blessing.  It  is  a  serious  thing  for  a  pastor,  a  minister  of  Jesus  Christ, 
to  refuse  to  represent  Jesus  Christ  in  Christian  work  of  this  kind. 

The  fifth  argument  is,  that  an  interest  in  missions  will  counteract 
selfishness  in  the  pastor  liimself  and  in  his  people.  There  is  scarcely 
any  man  more  tempted  to  selfishness.  VvTien  he  settles  in  a  community 
he  is  naturally  anxious  to  succeed.  He  will  be  estimated  in  the  com- 
munity by  the  success  of  liis  congregation.  The  natural  tendency  i^ 
to  cultivate  that  little  field  to  the  exclusion  of  everything  else.  I  have 
known  student  volunteers  to  fall  into  that  trap.  One  occurs  to  my 
mind  now,  who  did  not  go  into  the  foreign  field,  but  settled  in  a  con- 
gregation, and  to-day  is  not  even  interested  in  foreign  missions.  He 
permitted  himself  to  be  circumscribed  by  the  little  circle  with  which 
he  is  immediately  connected.     It  is  selfishness  in  a  business  man  or 


174  The  Student  Missionary  Appeal 

mercliant  or  anybody  else  to  think  simply  of  self  or  the  interests  in 
which  he  is  immediately  concerned,  and  to  forget  that  there  is  a  big- 
ger and  wider  world  in  which  he  ought  to  be  interested.  We  should 
have  sympathies  broad  as  humanity,  wide  as  the  brotherhood  to  which 
we  belong  and  for  which  we  are  responsible.  In  order  to  quench  self- 
ishness, to  get  rid  of  it,  think  more  of  the  interests  of  others  and  less 
of  your  own. 

My  sixth  reason  is,  that  there  is  an  interest  awakening  in  the 
Church,  amongst  all  young  people,  not  only  in  our  congTegations  but  in 
our  colleges,  and  that  unless  we,  the  pastors,  take  an  interest,  we  are 
going  to  fall  out  of  the  race.  We  may  refuse  to  co-operate,  but  we  can- 
not arrest  the  Movement,  although  we  may  liinder  it  somewhat.  The 
tide  is  rising.  It  will  continue  to  rise  and  we  have  to  do  one  thing 
or  the  other — be  left  behind,  or  fall  in  and  do  our  pai't.  Not  long  ago 
I  remember  seeing  an  account  of  an  incident  that  happened  somewhere 
on  the  Atlantic  coast.  There  was  expected  an  echpse  of  the  sun.  A 
distinguished  astronomer  from  New  York  made  ample  preparation  for 
observations;  chose  the  most  suitable  site,  procured  the  best  appliances; 
everything  was  in  readiness;  the  hour  arrived;  he  saw  the  mighty 
shadow  approaching,  and  became  so  entranced  with  the  view  that  he 
forgot  his  observations  and  the  opportunity  was  lost.  That  is  what 
many  people  are  doing  with  foreign  missionary  work.  They  are  read- 
ing about  it,  talking  about  it,  thinking  about  it,  but  they  are  not  doing 
anything.  What  shall  Ave  say  of  the  man  who  not  only  refuses  to  take 
an  active  part,  but  puts  obstacles  in  the  way  of  those  who  are  seeking 
to  further  the  work?  No  man  can  do  that  and  live.  Let  us  not  try. 
Better  fall  in  with  these  great  movements,  share  in  the  work,  and  after- 
ward in  the  glory. 

One  proposition  more.  This  Movement  is  in  line  with  God's 
providence,  and.  if  we  are  to  succeed  in  life  we  must  place  ourselves  in 
line  with  His  workings.  Nobody  can  doubt  that.  It  is  as  distinct  as 
any  page  in  the  Book  of  Eevelation,  that  God's  hand  is  in  these  mis- 
sionary movements.  It  cannot  be  reasonably  disputed.  Mighty 
changes  have  taken  place,  and  are  now  taking  place.  Everybody  knows 
the  incident,  so  often  told,  of  the  rebuke  administered  to  William 
Carey,  in  the  Baptist  Association,  before  he  went  to  India.  After 
William  Carey  went  to  India  there  was  a  resolution  passed  in  the  Gen- 
eral Assembly  of  the  Church  of  Scotland  condemning  the  movement 
as  a  visionary  and  pernicious  delusion.  The  Church  of  Scotland  had 
so  completely  forgotten  her  mission  that  she  not  only  refused  to  co- 
operate with,  but  condemned  the  movement.  It  is,  I  believe,  histor- 
ically true,  that  when  the  American  Board  of  Commissioners  for  For- 
eign Missions  of  this  country  was  organized  incorporation  was  refused 


Kesponsibility  in  View  of  the  Missionaey  Uprising       175 

by  the  state  govemmeiit  for  the  sapient  reason  that  it  was  exporting 
religion,  and  that  they  had  no  religion  to  export — a  rather  remarkable 
reason  to  give.  Of  course  incorporation  was  afterward  granted.  But 
imagine  the  highest  power  in  any  state  dealing  with  God's  Truth  in 
that  way!  Both  Church  and  state  were  guilty  in  the  past.  How  is  it 
now?  Visit  any  of  our  General  Assembhes  or  Conferences,  Associa- 
tion meetings  of  any  kind,  where  large  representations  from  different 
churches  gather,  and  you  will  find  that  the  popular  sessions  in  every 
case  are  those  when  reports  on  missions  are  presented.  The  fact  is 
that  the  Church  has  awakened,  is  now  beginning  to  see  her  duty  and 
to  put  forth  her  power.  She  is  co-operating  with  God.  Emerson  said: 
"Hitch  your  wagon  to  a  star,"  if  you  would  succeed  in  life.  Get  hold 
of  God's  eternal  law,  get  in  hne  with  God's  providence,  follow  God 
and  you  will  reach  your  proper  destination;  you  certainly  never  will  by 
pursuing  any  other  course. 

These  are  seven  reasons.  Possibly  others  might  be  added  which, 
to  some  of  you,  might  seem  more  important  than  any  I  have  stated. 
But  these  seven  are,  I  think,  sufficient  to  justify  the  contention  that 
every  pastor  ought  to  be  an  active  sympathizer  with  the  Student  Vol- 
unteer Movement. 

Now,  how  should  pastors  proceed?  That  ought  to  be  discussed  at 
some  time  or  other,  and  probably  will  be.  Let  this  be  said  in  a  word, 
that  it  is  not  enough  to  preach,  although  preaching  is  important.  If 
every  pastor  in  the  Church  preached  upon  missions  occasionally  a  very 
great  step  in  advance  would  be  taken.  The  Archbishop  of  Canterbury 
instructed  his  clergy  to  preach  twenty-five  sermons  a  year  on  foreiga 
missions.  But  we  want  something  more  than  preaching.  What  is 
wanted  is  that  pastors  or  others  who  are  capable  should  go  down 
amongst  the  people  and  show  them  how  to  organize.  I  saw  an  account 
lately  of  the  wreck  of  a  ship  upon  the  Spanish  coast.  The  coast- 
gdards  saw  the  ship  in  distress  and  gave  instructions  through  a  speak- 
ing trumpet.  They  reported  next  morning  what  they  had  done,  but 
added,  "We  found  twenty  bodies  from  the  wreck  on  the  shore."  If,  in- 
stead of  speaking  through  a  trumpet,  these  guards  had  manned  the 
life-boat,  had  gone  out  to  the  mariners  in  distress  and  had  shown  them 
what  to  do  the  result  might  have  been  different;  lives  might  have  been 
saved.  That  is  the  want  in  our  churches — organizers.  A  minister  may 
not  himself  be  a  good  organizer,  but  he  can  find  some  one  who 
will  assist  him.  Men  are  waiting  to  be  led,  standing  in  the  market 
place  idle,  wanting  to  be  hired.  They  know  not  what  to  do.  They 
need  to  be  taught.  That  is  the  important  thing;  go  down  into  every 
congregation,  organize  and  set  the  people  to  work.  One  illustration, 
an  example  of  method:    One  of  our  ministers,  in  a  small  town,  makes 


176  The  Student  Missionary  Appeal 

the  last  Sunday  of  every  month  foreign  mission  Sunday.  The  sermons 
and  collections  and  Sabbath  school  lessons  for  that  day,  the  prayer 
meeting  of  that  week — everything  during  that  week  is  in  connection 
with  foreign  missions.  Other  methods  might  be  suggested,  perhaps 
none  of  them  the  best;  but  I  do  say  this,  as  a  closing  word,  that  if  we 
cannot  as  ministers,  yet,  if  as  presbyteries,  districts  or  conferences,  we 
could  lay  hold  of  one  man  and  use  him  to  visit  and  suggest  and  get 
every  congregation  working,  the  results  would  soon  be  apparent.  We 
would  find  a  ten-fold  increase  in  our  revenues  within  a  very  few  years. 


THE  RESPONSIBILITY  RESTING  ON   CHRISTIAN  LAYMEN  IN 
VIEW  OF  THE  STUDENT  MISSIONARY  UPRISING 

Hon.  James  A.  Beaver 

Mr.  Chairman,  Ladies  and  Gentlemen:  It  is  a  notable  event  in  a 
somewhat  eventful  life  (it  would  be  a  notable  event  in  any  life)  to 
stand  in  this  presence  and  to  be  permitted  to  take  an  humble  part  in 
the  proceedings  of  this  great  convention.  It  is  a  privilege — aye,  it  is 
more  than  a  privilege,  it  is  an  absolute  benediction  and  blessing — ^to 
feel  this  rising  tide  of  enthusiasm  which  reaches  heavenward,  in  order 
that  it  may  flow  earthward,  and  to  see  this  great  body  of  consecrated 
young  manhood  and  young  womanhood  which  seeks  its  inspiration 
from  God,  in  order  that  it  may  carry  help  and  hope  to  man.  I  think 
I  esteem  this  privilege,  in  some  degree  at  least,  at  its  value. 

I  am  bidden  speak  to  a  special  audience,  but  fear,  from  what  I 
have  seen,  that  it  is  conspicuous  for  its  absence.  I  see  around  me  an 
this  platform  agents  of  the  gieat  missionary  societies  of  the  world  by 
the  score,  and  missionaries  by  the  hundred.  I  see  in  front  of  me  vol- 
unteers by  the  thousand,  but  where  is  my  audience?  I  have  spent 
most  of  my  life  talking  for  verdicts,  and  I  have  never  yet  been  able 
to  get  a  verdict  without  a  jury.  If  I  could  turn  those  of  you  who  are 
here  out  of  that  door  (and  I  mean  no  disrespect  to  you  in  saying  it)  and 
could  fill  your  seats  with  the  Christian  business  men  of  Cleveland,  and 
talk  about  the  responsibility  of  the  laymen  of  this  country  in  view  of 
the  great  missionary  uprising  of  the  students  of  the  world,  I  would 
expect  to  get  a  verdict;  and,  if  I  didn't,  it  would  not  be  the  fault  of 
the  cause,  it  -vould  be  the  failure  of  the  advocate. 

But  possibly  we  may  have  a  little  sprinkling  of  a  jury  in  this  audi- 
ence after  all.  It  is  barely  possible  that  even  of  the  students  who  are 
here  we  are  not  all  volunteers.  I  would  much  like,  however,  to  see 
where  my  jury  is.  The  knowledge  would  tend  to  concentrate  my 
thought  and  focalize  my  effort.     I  wish  all  of  you,  who  are  neither 


Responsibility  in  View  op  the  Missionary  Uprising       177 

representatives  of  missionary  enterprises,  nor  missionaries,  nor  clergy- 
men at  home — who  are  missionaries  in  a  large  sense — nor  volunteers, 
would  hold  up  your  hands  for  a  moment.  (Many  hands  held  up  all 
over  the  audience.)    Oh,  yes!    Well,  I  feel  better  now. 

You  will  recognize,  as  I  proceed,  that  I  deal  only  with  the  A,  B,  C 
of  this  subject;  not  for  the  benefit  of  you  volunteers,  nor  of  you  digni- 
taries here  on  the  platform,  but  rather  for  the  members  of  my  juiy, 
who  are  not  supposed  to  be  so  well  informed  upon  the  subject  as 
you  are. 

What  is  tliis  Student  Missionary  Uprising  of  which  we  are  to  talk? 
Begin  at  the  very  beginning  of  it;  what  is  it?  As  to  its  source.  On 
its  divine  side,  if  I  know  anything  about  it  and  if  its  results  mean  any- 
thing, it  has  its  source  in  the  Holy  Spirit.  God  Himself,  in  the  per- 
son of  the  Holy  Spirit,  is  the  author  of  it.  It  cannot  be  otherwise,  if 
God  is  God  and  if  the  Holy  Spirit  dominates  the  world  by  His  presence 
and  moves  it  by  His  power,  as  He  does.  On  its  human  side  it  is  the 
Christian  college. 

I  wish  I  had  the  time  to  stop  just  here  and  now  speak  of  the 
Christian  college — what  it  has  been,  what  it  is,  what  it  is  to  be — the 
greatest  agency,  in  my  judgment,  outside  of  the  home  that  is  to  be 
found  in  this  country  or  in  the  world.  They  do  well,  therefore,  who 
seek  to  control  the  springs  of  influence  flowing  from  it,  which  domi- 
nate the  present  and  will  yet  more  fully  dominate  the  generation  to 
come.  I  remember,  when  a  boy  at  college,  of  hearing  very  often  what 
might  be  called  a  stock  prayer.  Every  stranger  Avho  came  to  the  col- 
lege and  took  part  in  our  devotional  exercises  seemed  to  me  to  use  the 
same  expression,  "that  from  this  center  of  influence  there  might  flow 
out  streams  that  would  make  glad  the  city  of  our  God."  It  made  little 
impression  upon  me  then,  except  to  find  a  place  in  my  memory;  but,  as 
I  have  grown  older  and  have  thought  of  it  more  and  have  seen  the 
results  of  the  influence  of  institutions  like  the  one  in  which  I  was 
educated,  it  has  seemed  to  me  that  it  was  a  great  petition,  couched  in 
appropriate  language.  The  Christian  college  is  like  Ezekiel's  river — 
"everytliing  liveth  whither  the  river  cometh." 

What  is  the  aim  of  this  Movement?  You  see  it  prominent  upon 
the  walls  of  this  building:  '"The  evangelization  of  the  world  in  this 
generation."  I  distinctly  recall  the  time  when  I  first  heard  this  watch- 
word. I  leaned  back  in  my  pew  and  shut  my  eyes  and  said  to  myself, 
"Behold  this  dreamer  cometh!"  Is  it  a  dream  or  is  it  a  possibility? 
If  failure  to  reach  this  high  aim  results,  it  will  not  be  the  fault  of  aim; 
it  -wdll  certainly  not  be  the  fault  of  those  who  have  set  their  aim  im- 
practicably high:  it  will  not  be  God's  fault,  for  He  has  undoubtedly 
cleared  the  way  in  His  providence  for  its  accomplishment.    If  there 


178  The  Student  Missionary  Appeal 

be  faihire,  it  will  be  the  fault  of  those  who  have  it  in  their  power  to 
co-operate  in  maldng  it  both  possible  and  practicable  and  yet  refuse 
their  co-operation,  and  in  saying  this  I  do  not  mean  that  our  co-opera- 
tion (yours  and  mine)  is  the  important  thing.  As  a  matter  of  fact,  it 
is  the  last  and  the  lowest  thing  necessary  to  the  accomplishment  of 
complete  success.    But  it  seems  to  be  the  thing  needed. 

What  is  its  object?  To  multiply  the  number  of  men  and  women 
who  study  and  preach  and  teach  the  Word  by  precept  and  by  example, 
as  Christ  taught  it,  when  in  His  preacliing  He  also  cared  for  the  bodies 
as  well  as  for  the  souls  of  men.  Its  object  appeals  to  every  man  who 
believes  that  through  preacliing  and  teaching,  through  precept  and 
example,  the  multitude  of  those  who  hear  and  do  the  Word  is  to  be 
greatly  increased. 

Its  source  is  ideal,  its  aim  is  high,  but  it  is  right,  its  object  is 
something  that  should  be — aye,  that  may  be  attained. 

Has  it  a  future?  In  my  judgment  there  has  been  no  movement 
since  Paul's  day — and  I  think  of  the  Keformation  when  I  say  it — that 
has  a  tithe  of  the  promise  in  it  which  tliis  Student  Movement  possesses. 
The  Eefomiation  covered  a  Httle  bit  of  territory,  as  the  world  is  to-day, 
but  this  Movement  is  absolutely  world-\\dde.  The  Refonnation  had 
limitations,  not  only  territorial,  but  in  its  doctrinal  and  practical 
scope.  This  Movement  has  no  such  limitations.  It  is  precisely  in  line 
with  the  command  of  Christ  and  can  rely  upon  the  unlimited  prom- 
ises of  God.  If,  therefore,  we  believe  in  God  and  in  the  cause  of  Mis- 
sions at  all,  we  must  believe  that  the  future  of  this  Movement  is  big 
with  results,  if — and  that  is  a  tremendous  if — if  we  are  ready — you 
and  I,  brother  laymen,  on  our  side,  to  do  what  God  has  placed  it  in  our 
power  to  do  and  what  He  demands  of  us  to  do. 

I  do  not  think  we  have  the  large  place  in  this  Movement,  nor  do 
I  think  that  we  have  the  important  place.  Paul's  exhortation  that 
"Y^  that  are  strong  ought  to  bear  the  infirmities  of  the  weak"  does 
not  apply.  No,  I  have  no  such  notion.  The  heroes  in  this  fight  arc 
on  the  skirmish  line,  they  are  in  the  thick  of  the  fight,  and  the  place 
which  we  must  take  is  that  of  noncombatants.  God  will  allow  us  to 
be  the  sutlers  and  the  commissaries  and  the  quartermasters  and  the 
paymasters  of  this  army,  but  we  are  not  heroes.  Don't  lay  that  flatter- 
ing unction  to  your  soul.  You  don't  approach  the  place  of  a  hero  in 
this  fight — and  yet  we  ought  to  be  thankful  if  God  will  only  give  us  a 
little  place,  the  smallest  place,  in  this  great  Movement. 

It  is  said  that  an  army  goes  upon  its  belly  and  this  is,  in  a  very 
practical  sense,  true.  I  have  seen  the  day  when  I  would  welcome  the 
coming  of  a  Pennsylvania  Dutch  mule-driver  with  a  load  of  hard  tack 
for  my  men  rather  than  a  visit  from  Grant  and  Meade  and  Hancock 


Responsibility  in  View  of  the  Missionary  Uprising       179 

and  all  the  general  officers  of  the  Army  of  the  Potomac.  Even  mules, 
you  see,  are  an  element  and  an  important  element  in  the  provisioning 
of  an  army.  Lincoln  said  at  one  time,  after  the  capture  of  a  brigadier- 
general  and  a  number  of  mules,  "I  can  make  all  the  brigadier-generals 
needed,  but  I  hate  to  lose  those  mules."  I  am  a  little  careful  of  the 
feelings  of  my  jury  and  that  last  remark  doesn't  apply  to  you,  gentle- 
men of  the  jury.  Yes,  we  have  a  place,  but  let  us  remember  that  it  is 
not  the  important  place.  Some  of  us  were  born  too  soon!  Some  of  us, 
perhaps,  who  were  not  born  too  soon,  haven't  the  grit  that  heroes  are 
made  of.  Probably  there  may  be  legitimate  reasons  why  we  are  not 
and  are  not  to  be  heroes  in  this  conflict,  but  we  are  not.  Let  us  take 
our  places,  whatever  they  may  be,  and  see  to  it  that  in  them  we  meet 
the  responsibilities  which  come  to  each  of  us  out  of  this  great  Move- 
ment, which  needs  us  all  in  our  several  places  for  its  final  and  com- 
plete fruition. 

It  is  intimated  by  our  subject  that  a  responsibility  rests  upon  us. 
JSTow,  responsibility  implies  trust,  and  out  of  that  trust  arises  obhga- 
tion,  and  obligation  means  duty.  And  so  we  come  to  the  practical 
proposition.  What  is  our  duty  in  regard  to  this  great  Volunteer  Move- 
ment? Obviously,  first  of  all,  if  we  are  not  already  there,  let  us  get 
into  sympathy  with  it.  You  don't  know  about  it.  I  know  you  don't. 
That  is  the  great  difficulty  with  the  great  body  of  the  Christian  lay 
element  of  this  country.  I  have  just  journeyed  from  Fredericksburg, 
Virginia,  to  Cleveland  and,  in  making  that  journey,  met  many  gentle- 
men with  whom  I  conversed,  some  of  them  Christian  men.  Their  nat- 
ural inquiry  was,  "Where  are  you  bound  ?"  "I  am  going  to  Cleveland." 
"What  is  going  on  at  Cleveland?"  "I  am  to  speak  to  the  Student  Vol- 
unteer Convention  there."  "What's  that?"  without  an  exception.  My 
acquaintances  were  not  exceptionally  ignorant  men.  They  probably 
fairly  represented  the  average  layman.  Those  in  this  immediate  pres- 
ence are  doubtless  better  instructed,  but  the  average  Christian  laj^man 
does  not  know;  he  does  not  know  what  the  Movement  is;  he  does  not 
know  what  it  has  accomplished;  he  does  not  know  what  its  aim  and 
scope  and  objects  are;  therefore,  get  information  in  regard  to  it  and, 
through  that,  get  into  sympathy  with  it.  I  know  that  our  Chairman 
is  a  very  modest  man  and  I  do  not  wish  specially  to  shock  his  sensi- 
bilities, but,  if  you  wish  to  get  into  sympathy  with  this  Movement  and 
know  what  it  has  already  accomplished  I  advise  you,  first  of  all,  to  get 
Mott's  book.  In  my  judgment  that  story  of  the  side  trip  to  Australia, 
which  is  not  in  his  plan  at  all,  has  more  of  the  flavor  of  the  sixteenth 
chapter  of  the  Acts  than  anything  which  has  been  written  since  the 
Holy  Spirit  shut  up  all  the  ways  in  Asia  and  sent  Paul  and  his  accom- 
pan\dng  medical  missionary,  Luke,  over  into  the  outstretched  arms  of 


180  The  Student  Missionary  Appeal 

the  dream-man  of  Macedonia  and  sent  the  gospel  on  its  western 
journey  around  the  world.  There  is  no  extravagance  in  that  state- 
ment. Simply  read  it.  Your  sympathies  will  be  aroused,  as  you  read, 
and  you  will  be  moved  undoubtedly  to  bring  somebody  else  into  sym- 
pathy with  the  Movement.  The  how  will  come  as  you  make  the  effort. 
I  hesitate  to  say,  pray  for  it,  because  it  is  doubtful  whether  you  know 
enough  to  pray  for  it.  If  you  can  pray  intelligently,  pray.  If  you  be- 
lieve enough  to  pray  earnestl)^,  pray;  but  don't  pray  unless  you  are 
ready  to  do  the  next  thing.  I  saw  it  stated  the  other  day  that  the  Chi- 
nese rather  reverse  our  order  on  this  subject  and  say,  "Pay  and  pray" — 
not  a  bad  idea — for  the  man  who  prays,  "Thy  Kingdom  come,"  and 
never  opens  his  hand,  in  order  that  the  Kingdom  may  come,  brings  no 
blessing  to  himself  nor  to  the  cause.  And  then,  of  course — which  is 
the  next  thing — do,  as  we  did  last  night,  here,  only  more  generously — 
give  to  it.  Answer  in  so  far  as  in  you  lies  your  own  prayers,  and  this 
is  said  in  no  irreverent  spirit.  God  can  and  doubtless  does  use  men  to 
answer  their  own  prayers,  when  they  are  ready  to  be  so  used.  There  is 
no  reason  why  He  cannot  do  so  as  effectively  as  if  He  sent  an  angel. 
Labor  for  it.  There  is  no  time  to  enlarge  upon  this,  but,  if  possible, 
put  yourself  in  close  touch  and  sympathy  with  a  Christian  college.  I 
know  of  nothing  more  rejuvenating  in  this  world  than  to  come  annu- 
ally in  touch  with  a  body  of  young  men  and  young  women  of  high 
aims  and  purposes,  nothing  more  inspiring  in  the  world  than  to  keep 
in  touch  with  the  youth  of  this  country  as  they  are  planning  for  great 
things  for  the  Kingdom  of  our  Lord  and  of  His  Christ.  An  official 
relation  to  a  Christian  college,  as  trustee  or  otherwise,  will  give  you  a 
sphere  in  which  that  which  is  best  in  you  will  find  a  place  for  its  exer- 
cise. Through  such  a  relation  your  influence  will  tell  not  only  upon 
your  own  generation  but  upon  the  ages  and  throughout  eternity. 

Has  the  time  come  for  it?  Is  the  world  ripe?  Open  your  eyes. 
The  harvest  is  not  coming,  it  is  here.  It  is  upon  us.  It  is  not  only 
white,  it  is  over-ripe.  If  you  are  not  ready  to  put  in  the  sickle,  at  least 
furnish  the  sickle. 

Now,  just  a  word  as  to  the  conditions  abroad  and  the  situation  at 
home,  which  our  lay  element  can  appreciate,  if  they  will  only  think  of 
and  study  them.  Listen!  You  hear  the  majestic  tread  of  the  might- 
iest armies  of  the  planet.  Emperors  and  kings,  rulers  and  cabinets, 
field  marshals  and  generals  think  they  are  moving  these  armies.  Yes, 
they  issue  the  orders  under  which  these  armies  are  moved,  but  every 
one  of  them  is  moving  in  obedience  to  the  unuttered  and  unpublished 
orders  of  the  King  of  kings.  There  is  not  a  soldier  crossing  the  eastern 
continent,  nor  one  being  transported  across  the  seas  but  that  moves  in 
obedience  to  the  will  of  Him  who  governs  here  as  He  governs  through- 


Responsibility  in  View  of  the  Missionary  Uprising       181 

out  the  universe.  You  see  the  stately  squadrons  of  the  world's  navies 
maneuvering  in  eastern  waters.  Why?  Because  they  are  moving  in 
obedience  to  the  will  of  Him  whose  vdW  it  is  that  the  great  avenues  of 
the  world  shall  be  opened  up  for  the  spread  of  the  gospel.  What  is  the 
situation  at  home?  I  have  a  great  body  of  statistics  here  which  I  have 
not  the  time  to  give  you;  but,  in  a  word,  what  is  the  significance  of  the 
fact  that  our  exports  for  the  year  just  closed  were  $1,100,000,000? 
This  means  that,  after  supplying  ourselves  with  everything  needed  for 
our  own  comfort  and  convenience,  from  the  products  of  field  and  fac- 
tory, we  are  giving  to  other  nations  that  which  measured  in  dollars 
equals  this  enormous  sum.  One  per  cent,  of  this  amount — one  per 
cent,  of  our  annual  surplus,  remember — sent  to  the  nations  outside 
ourselves  would  give  $11,000,000  for  foreign  missions.  Why  is  it  that 
we  are  the  greatest  gold-producing  country  of  the  world  to-day  ?  Has 
the  region  north  of  us  from  which  my  brother  who  has  just  taken  his 
seat  comes,  and  the  region  south  of  him  which  we  occupy  come  into 
possession  of  the  marvelous  wealth  which  is  seeking  its  development  in 
this  day  for  nothing?  Is  Klondike  an  accident?  Has  our  great  cereal 
crop  of  last  year  been  harvested  and  the  prices  of  cereals  advanced  for 
nothing?  I  think  I  hear  Him  say:  "The  silver  and  the  gold  are  mine, 
the  cattle  upon  a  thousand  hills  are  mine;  mine  are  the  sunshine  and 
the  rain,  and  mine  the  increase  which  they  bring."  Will  we  bring  our 
tithe  or  our  hundredth, even, to  Him?  He  gives  us  the  opportunity.  He 
could  sweep  us  who  think  we  own  these  things  out  of  existence  in  an 
instant,  and  administer  His  own  wealth,  but  He  gives  it  to  us  to  ad- 
minister. Will  we  be  faithful  to  the  trust?  The  situation  at  home,  if 
we  had  time  to  enlarge  upon  it,  is  fraught  with  impressive  lessons 
which  ought,  if  properly  considered,  to  induce  the  lay  element  of  this 
country  to  see  to  it  that  in  this  great  missionary  uprising  of  the  stu- 
dents of  the  world  the  sinews  of  wax  shall  not  be  wanting.  Mott  calls 
his  book  "Strategic  Points  in  the  World's  Conquest."  It  is  rather  a 
military  title — a  strikingly  military  title — but  this  Movement  is  the 
Church  Militant  on  the  skinnish  line.  Every  one  of  you  volunteers, 
if  your  vow  is  kept,  will  be  on  the  skirmish  line  of  this  great  fight  as 
soon  as  those  of  us  who  are  asleep  wake  up. 

There  is  wonderful  significance  in  the  marvelous  concurring 
movements  and  coincident  conditions  which  confront  us  in  this  gen- 
eration. I  cannot  stop  to  speak  of  them  in  detail.  They  are  in  them- 
selves a  wondrous  theme  and  they  bring  their  own  suggestions  to  any 
thoughtful  mind.  My  brother  laymen,  are  we  ready  to  meet  our  re- 
sponsibility and  to  do  our  duty,  as  we  face  this  great  Student  Mission- 
ary Uprising,  which  seeks  to  evangelize  the  world  in  this  generation? 

Let  me  close  \\-ith  the  thought  which  in  part  dominated  the  last 


182  The  Student  Missionary  Appeal 

address.  What  we  all  want — representatives  of  missionary  agencies, 
missionaries,  volunteers,  laymen — what  we  all  want  is  to  have  the  self- 
ishness which  dominates  our  lives  eliminated  from  them  and  to  be 
filled  ^vith  all  the  fullness  of  God  through  the  riches  of  His  grace  in 
Jesus  Christ,  our  Lord,  by  the  operation  of  the  Holy  Spirit. 


THE  RESPONSIBILITY  RESTING  ON  CHRISTIAN  COLLEGES 

AND  THEOLOGICAL  SEMINARIES  IN  VIEW  OF 

THE  STUDENT  MISSIONARY  UPRISING 

President  Charles  Cuthbert  Hall,  D.  D. 

From  a  practical  point  of  view  the  subject  upon  which  I  am 
asked  to  speak  may  be  looked  upon  as  not  less  important  than  any  that 
have  already  been  discussed  in  this  great  and  Catholic  convention.  I 
am  charged  with  the  duty  of  pointing  out  the  relation  occupied  by  the 
college  curriculum  and  by  the  curriculum  of  the  theological  seminary 
toward  the  progress  of  modern  missions.  To  this  most  congenial  duty 
I  address  myself  with  deepest  earnestness  and  with  the  prayer  that  1 
may  be  led  to  say  only  that  which  is  wise  and  reasonable,  because  ac- 
cording to  the  mind  of  Christ,  that  which  shall  truly  promote  the  vast, 
world-wide  interests  that  lie  so  near  to  the  hearts  of  those  who  are  as- 
sembled here. 

I  shall  ask  the  privilege  of  offering  four  propositions,  and  these  E 
shall  immediately  summarize  before  you,  that  the  scope  of  the  argu- 
ments may  be  disclosed  at  the  outset  of  my  speech. 
Proposition  I. — That  the  hope  of  a  large  extension  of  missions  in  the 
near  future  chiefly  rests  upon  the  co-operation  of  the  student 
class. 
Proposition  II. — That  the  period  of  academic  life  contains  the  influ- 
ences that  are  likely  to  give  direction  to  the  tastes  and  the  sympa- 
thies of  later  years. 
Proposition  III. — That  the  predominant  influences  of  college  and 
seminary  life  are  not  those  which  would  naturally  direct  the  mind 
toward  the  subject  of  world-wide  evangelization. 
Proposition  IV. — That  larger  opportunity  for  the  study  of  missions 
in  college  and  in  seminary  may  reasonably  be  advocated. 
Upon  each  of  these  propositions  I  try  to  offer  a  few  words  spoken 
after  long  and  earnest  reflection. 

I.  The  hope  of  a  large  extension  of  missions  in  the  near  future 
chiefly  rests  upon  the  co-operation  of  the  student  class.  I  make  this 
statement  in  the  full  and  glad  consciousness  that  God  is  able  to  use 
whom  He  will  in  the  accomplishment  of  His  plans;  that  the  unlearned 


Responsibility  in  View  of  the  Missionary  Uprising       183 

and  the  untrained  are  daily  being  employed,  at  His  pleasure,  for  the 
furtherance  of  His  purpose  of  grace  toward  the  world;  that  in  some 
things  the  wisdom  of  this  world  may  appear  as  foolishness  to  God;  and 
that  the  fundamental  fact  in  evangelizing  is  not  an  academic  fact,  but 
a  spiritual  fact.  I  offer  this  proposition  also  in  the  thankful  remem- 
brance that  many  of  those  who  were  deputed,  by  the  Lord  Himself,  to 
be  the  pioneers  of  missions  were  not  of  the  student  class,  and  that 
many  of  the  later  missionaries  have  gone  forth  to  fruitful  careers  de- 
void of  what  we  describe  as  the  higher  intellectual  training.  And  yet, 
we  were  reminded  last  night  by  Bishop  Dudley  that  he  whom  we  are 
accustomed  to  regard  as  the  most  illustrious  exponent  of  world-wide 
evangelization  was  distinctly  a  representative  of  the  student  class. 
Saul  of  Tarsus  was  the  first  student  volunteer.  That  chosen  vessel,  to 
whom  came  the  "one  clear  call,"  "Depart,  for  I  will  send  thee  far 
hence  to  the  Gentiles,"  was  a  man  of  academic  training;  the  consecra- 
tion of  his  life  was  the  consecration  of  a  scholar.  To-day,  as  in  the 
first  century,  God  can  call  whom  He  will,  and  God  will  endow  whom 
He  calls;  but,  if  it  is  given  to  His  Church  to  ascertain  His  will  through 
indications  of  Providence,  then  those  who  love  missions  must  rest  the 
hope  of  their  large  extension  in  the  near  future  upon  the  co-operation 
of  the  student  class.  This  opinion  is  founded  upon  definite  grounds. 
It  is  founded  upon  the  inherent  sympathy  of  the  student  mind  with 
the  large  unselfishness  of  missions.  It  is  founded  upon  the  relation  of 
the  student  class  to  the  most  wholesome  school  of  public  opinion  in 
this  country.  It  is  founded  upon  the  absolute  necessity,  under  the 
inodern  theory  of  foreign  missions,  that  educated  men  and  women 
shall  be  sent  abroad.  In  other  words,  that  missionaries  shall  be  pro- 
duced from  the  student  class. 

The  opinion  that  the  future  extension  of  missions  depends,  hu- 
manly speaking,  on  the  co-operation  of  the  student  class  is  founded,  I 
say,  upon  the  inherent  sympathy  of  the  student  mind  with  the  large 
unselfishness  of  missions.  Collegiate  life  in  youth,  far  more  than  com- 
mercial life  in  youth,  tends  to  cultivate  an  appreciation  of  those  larger 
movements  that  make  for  the  well-being  of  the  race.  Broadly  speak- 
ing, if  3'ou  seek  in  these  days,  that  large-minded,  chivalric,  I  had 
almost  said  romantic,  love  for  the  human  race  out  of  which  great  on- 
ward movements  are  born,  seek  it  in  the  colleges  or  seek  it  in  society 
among  those  who  have  been  liberally  educated.  There  are  exceptions, 
many  and  bright,  under  this  rule.  There  are  men  of  truly  world-wide 
spirit  who  never  knew  the  student's  life;  but  the  rule  stands,  that  great 
movements,  calling  for  love  and  sacrifice  and  personal  heroism,  unac- 
companied with  personal  distinction,  are  commonly  born  within  the 
student  class.    Study  and  books  may  make  hermits  and  book-worms, 


184  The  Student  Missionary  Appeal 

but  God  knows  they  also  make  leaders  of  missions  and  martyrs  in  the 
cause  of  truth. 

The  belief  that  the  future  extension  of  missions  depends,  humanly 
speaking,  on  the  co-operation  of  the  student  class  is  founded  upon  the  re- 
lation of  the  student  class  to  the  most  wholesome  section  of  public  opin- 
ionin  this  country.  Multitudes  of  people  in  this  country  are  thoroughly 
materialized  in  their  ideals  of  living  and  judge  all  questions  from  the 
standpoint  of  self-interest.  Multitudes  look  even  upon  civil  govern- 
ment and  the  public  service  from  no  other  standpoint  than  that  of  self- 
interest,  esteeming  government  to  be  a  kind  of  lucrative  trade  in  which 
all  who  enter  are  competitors  in  self-interest.  Such  sections  of  public 
opinion,  and  they  are  numerically  enormous,  are  but  little  affected  by 
the  larger  conceptions  o'f  the  student  class;  nor  need  this  surprise  us 
when  we  remember  that  the  entire  student  class  of  this  country  is  but 
the  merest  fragment  of  the  total  population.  But,  on  the  other  hand, 
that  section  of  public  opinion  in  this  country  which  is  wholesome, 
lofty,  which  looks  upon  government  and  the  public  service  as  to  be 
administered  upon  other  grounds  than  the  ground  of  self-interest, 
which  regards  with  genuine  moral  solicitude  the  condition  of  the  world  • 
and  truly  desires  its  advancement — that  section  of  public  opinion  de- 
pends for  its  maintenance  upon  the  fidelity,  the  earnestness,  the  large- 
minded  intelhgence  of  the  student  class.  In  this  class  are  to  be  found 
the  ministry,  and  in  this  class  are  numerously  represented  the  leading 
lajmien  of  the  country.  College-bred  men  are  largely  directing  the 
best,  wisest  and  most  progressive  thought  of  the  country.  The  scholar 
in  politics,  the  scholar  in  civics,  the  scholar  in  social  life,  in  finance,  in 
business,  in  the  fine  arts,  in  medicine,  in  law,  in  journalism,  in  the 
church — in  him  is  lodged  the  best  hope  of  this  country's  usefulness.  To 
Mm,  then,  must  be  communicated  an  understanding  of  the  greatness 
of  missions,  that  by  his  spoken  words  as  a  public  leader,  by  Ms  personal 
influence  as  a  private  layman,  he  may  defend  and  commend  this  cause, 
and  that  he  may  be,  on  its  behalf,  an  educator  of  those  whose  vision 
has  not  yet  compassed  the  conception  of  a  world  evangelized  and  a 
world  renewed.  And,  once  again:  The  opinion  that  the  future  exten- 
sion of  missions  depends,  humanly  speaking,  on  the  co-operation  of  the 
student  class  is  founded  upon  the  absolute  necessity,  under  the  mod- 
ern theory  of  missions,  that  educated  men  and  women  shall  be  sent 
abroad.  In  1864,  in  a  great  and  memorable  speech  at  Lincoln,  upon 
the  work  of  missions  in  India,  Bishop  Wilberforce,  dwelling  upon  the 
awakening  of  the  Hindu  and  the  Mohammedan  mind  to  western  ideas, 
spoke  as  follows:  "  The  very  unsettledness  of  the  Mohammedan  mind, 
the  very  emptying  out  of  the  Hindu  mind,  might,  if  we  rose  up  to  the 
greatness  of  the  opportunity,  give  us  the  time,  and  give  us  the  means 


Responsibility  in  View  of  the  Missionary  Uprising       185 

of  inscribing  npon  that  vacant  page,  the  blessed  characters  of  the  trust 
of  Christ.  But  then  we  need  men  of  education.  It  will  not  do  to 
send  out  there  men  of  no  education.  The  Hindus  are  men  of  infinite 
subtlety  of  mind.  The  Mohammedans  are  men  of  a  very  firm  grasp  of 
whatever  they  hold.  They  are  all  very  censorious  as  to  the  lives  of 
those  who  call  themselves  Christians,  and,  alas!  they  have  miserable 
examples  before  them.  Therefore  we  must  send  out  men  who  have 
the  gifts  of  intellect,  who  have,  beyond  everything  else,  the  firm  grasp 
of  faith,  and  who,  because  they  have  the  firm  grasp  of  faith,  lead 
lives  of  love  and  purity." 

These  words,  spoken  with  truth  in  1864,  have  but  a  deeper  truth 
and  force  when  repeated  to-day,  a  generation  after  the  time  of  their 
original  utterance,  and  in  the  light  of  those  modern  conceptions  of 
missionary  work  which,  as  the  century  closes,  are  widening  to  include 
the  broad  sociological  aspects  of  foreign  missions.  Brilliant  and  in- 
quiring minds  in  the  far  East  are  searching  Christianity  as  with  can- 
dles; such  minds  can  be  dealt  with  only  by  those  who  are  academically 
trained,  and  who  have  gone  to  their  work  with  large  and  liberal  under- 
standing of  comparative  religions.  From  the  student  class  alone  can 
we  with  safety  select  those  to  whom  as  in  the  very  name  of  Christ  we 
shall  dare  to  say:  "Depart,  for  we  will  send  you  far  hence  to  the 
Gentiles."  And  not  only  so:  The  latest  thought  on  missions  is  lead- 
ing to  the  general  acceptance  of  those  comprehensive  principles  which, 
far  in  advance  of  their  time,  were  potentially  illustrated  by  Carey  and 
Marshman,  in  their  efforts  not  only  to  evangelize  but  to  rebuild  the 
fallen  fabric  of  social  institutions  in  heathen  communities.  The  latest 
thought  on  missions  points  to  what  may  be  called  an  evangelical  so- 
ciology founded  on  the  belief  that  the  gospel  for  heathen  lands 
is  not  alone  a  gospel  of  deliverance  for  a  life  to  come,  but  a  gospel  of 
social  renewal  for  the  life  that  now  is — a  gospel  that  patiently  and 
thoroughly  renovates  heathen  life  in  its  personal,  domestic,  civic, 
tribal,  national  practices  and  tendencies — aiming  to  make  the  heathen 
commonwealth,  as  well  as  the  heathen  individual,  a  new  creation  in 
Christ  Jesus.  For  such  enterprises,  in  these  times  of  diffused  in- 
telligence, the  student  class  must  furnish  leaders;  men  and  women 
who  have  seriously  prepared  themselves  by  years  of  academic  disci- 
pline to  grasp  and  to  apply  the  sociological  functions  of  Christianity. 

II.  I  pass  to  my  second  proposition,  which,  with  the  two  that 
follow,  may  be  dealt  Avith  the  more  briefly  because  of  the  time  that 
has  been  expended  in  establishing  what  appears  to  be  the  fundamental 
position.  Proposition  II.  is  to  this  effect:  That  the  period  of  academic 
life  contains  the  influences  that  are  likely  to  give  direction  to  the  tastes 
and  the  sympathies  of  later  years.    I  say  "that  are  likely  to  give."   It 


186  The  Student  Missionary  Appeal 

is  within  the  observation,  possibly  it  is  within  the  experience  of  many 
who  are  here  that  the  influences  which  give  shape  and  direction  to 
one's  career  not  infrequently  come  after,  and  not  during,  the  term 
of  academic  life.  But  if  these  directing  influences,  coming  after  we 
leave  college,  be  of  the  class  that  tend  to  wideness  of  view  and  gran- 
deur of  pui-pose,  then  it  is  to  be  regarded  as  our  misfortune  that  tho<e 
influences  did  not  come  earlier,  as,  under  better  circumstances,  they 
might  have  done.  For,  other  things  being  equal,  the  period  of  the  aca- 
demic life  is  the  period  of  greatest  receptivity;  it  is  the  period  in  which 
first  impressions  are  received  and  elementarj'  points  of  view  are  estab- 
Hshed.  When  for  great  multitudes  of  young  men  and  women  a 
philosophy  of  life  is  unconsciously  produced,  upon  which  one  often 
relies  to  the  very  end,  judging  the  world  to  be  a  place  for  the  com- 
passing of  selfish  ends,  or  judging  the  world  to  be  a  broad  oppor- 
tunity for  the  serving  of  God  and  man.  As  one  who  has  been  out  of 
college  and  out  of  the  professional  school  long  enough  to  study  at 
some  length  the  moral  and  spiritual  evolution  of  his  student  contem- 
poraries, I  judge  that,  for  the  most  part,  the  tastes  and  the  s}Tnpathies 
which  control  personality  in  after  life  are  deteraiined  in  the  academic 
period,  and  that,  as  is  the  imdergraduate,  so,  cliiefly,  is  the  man. 

Complicated  with  this  thought,  and  logically  inseparable  from  it, 
is  the  fact  that  choice  of  life  work  is  commonly  made  during  the  aca- 
demic period.  Whatever  view  of  God  and  the  world  is  dominant  in 
the  years  of  the  academic  period  must  therefore  be  looked  upon  as 
having  largely  accounted  for  the  choice  of  life  work  and  as 
having  shaped  the  adult  career.  Cases  are  not  infrequent,  as  I 
have  said,  of  the  discovery  of  life's  sublime  meaning  and  vocation 
in  riper  years  (long  after  college  days)  and  of  the  brave  attempt  to 
redeem  to  some  nobler  use  the  time  remaining;  but  such  adult  reac- 
tions toward  a  Divine  standard  of  living,  however  beautiful  in  them- 
selves, must  ever  awaken  the  patriotic  wish  that  the  light  might  have 
come  earlier,  and  that  the  youth  in  his  undergraduate  days  might  have 
had  the  material  at  hand  for  a  more  complete  induction,  before  sell- 
ing a  birthright  of  original  opportunity  which  manhood's  tearful 
earnestness  could  but  in  part  reclaim.  It  cannot  be  doubted  that  much 
undergraduate  thinking  upon  life,  and  life  work,  as  well  as  upon  God 
and  His  world,  is  founded  on  a  most  inadequate  induction,  and  that 
the  youth  decides  to  be  this  or  that  without  having  had  a  fair  chance 
to  make  his  induction  complete  by  studying  all  his  possibilities,  and 
by  realizing  how  much  else  there  is  in  life,  and  how  much  more  than 
this  or  that  a  man  may  be. 

III.  I  advance  then  to  proposition  III.,  as  follows:  That  the  pre- 
dominating infivences  of  college  and  seminary  life  are  not  those  luliich 


Responsibility  ix  View  of  the  Missionary  Uprising       187 

would  naturally  direct  the  mind  toward  the  subject  of  world-wide  evange- 
lization. I  make  this  statement  after  careful  reflection  and  the  study  of 
data.  The  development  of  the  highest  education  in  tliis  country  fur- 
nishes possibly  one  of  the  most  brilliant  and  striking  chapters  in  the 
whole  histon.-  of  academical  evolution.  The  extension  of  the  curricu- 
lum, the  growth  of  the  elective  system,  the  increase  of  post-graduate 
work,  the  great  advance  in  the  departments  of  physical  science,  are 
notes  of  this  progress.  And  I  gladly  grant  that  upon  certain  lines 
the  progress  is  of  a  character  which  tends  indirectly  to  convey  the 
mind  of  the  student  toward  the  work  of  missions.  By  the  increasing 
importance  attached  to  the  study  of  comparative  rehgion,  by  the 
marked  attention  paid  to  the  philosophy  of  religion,  and  by  the 
thorough  treatment  of  soc-iolog}'  the  student  who  thinks  is  encouraged 
to  make  a  larger  and  larger  induction  in  determining  his  doctrine  of 
living  and  in  electing  his  specific  vocation.  But  when  all  this  has  been 
said  it  remains  true  that  there  is  little  in  his  college  curriculum,  and 
more  recently  there  has  been  comparatively  little  in  his  seminary 
curriculum  to  direct  his  attention  upon  missions  and  to  give  him  such 
broad,  accurate  and  modem  information  as  would  lead  him  to  include 
the  subject  of  world-wide  evangelization  in  that  rational  induction 
which  should  be  made  before  he  decides  what  to  do  with  his  life. 
On  the  contrary,  this  great  department  of  knowledge,  possessing  a 
literature  of  its  own  and  connecting  itself  by  the  most  important  ties 
with  the  life  of  nations,  as  well  as  with  the  hfe  of  churches,  has  not 
yet  received  in  the  college  curriculum  the  place  to  which  it  is  en- 
titled, and  has  not  yet.  even  in  tjie  seminar}-  curriculum,  generally 
been  treated  with  the  honor  that  is  its  due.  And  the  mind  of  the  stu- 
dent, instead  of  being  strongly  attracted  to  the  subject,  has  been  sys- 
tematically diverted  from  it.  By  this  I  do  not  mean  that  our 
Christian  colleges  and  seminaries  have  excluded  the  study  of  mis- 
sions, but  that  they  have,  in  some  degree,  omitted  to  make  provision 
for  that  study.in  consequence  of  which  omission  the  predominant  influ- 
ences of  college  and  seminar}-  life,  however  excellent  in  themselves,  are 
not  those  which  would  naturally  direct  the  mind  to  the  subject  of 
world-wide  evangelization.  This  is  true  of  the  study  of  the  physical 
sciences,  of  the  classics,  of  political  economy,  of  literature,  of  system- 
atic theology,  of  Biblical  criticism,  of  exegisis,  of  homiletics,  of  pas- 
toral theology,  and  even  of  church  history.  Through  no  one  of  these 
channels  of  discipline  is  the  mind  of  the  student  necessarily  brought 
to  see  and  to  feel  the  tremendous  phenomena  of  heathenism;  through 
no  one  of  them  is  his  ear  necessarily  quickened  to  hear  that  exceed- 
ing bitter  cry  of  Christless  souls  vainly  seeking  the  consolation  which 
man's  nature  requires,  in  faiths  that  cannot  feed  the  deepest  life.    The 


188  The  Student  Missionary  Appeal 

student  may  be  the  most  earnest  of  persons  —  he  may  be  the  most 
sincere  of  Christ's  disciples,  he  may  honestly  desire  to  do  God's  bid- 
ding, and  to  consecrate  his  life  for  the  most  effective  service;  but  if  in 
the  seats  of  learning  whither  he  goes  to  prepare  for  life  he  finds  none 
to  unfold  before  him  the  science  of  a  world's  evangehzation,  none  to 
point  out  to  him  the  condition  of  the  non-Cliristian  world,  none  to 
inform  him  of  what  has  been  done,  of  what  is  doing,  of  what  needs  to 
be  done  to  take  Christ  to  the  world  and  to  bring  the  world  to  Christ  — 
if,  instead  of  burning  speech  and  illuminating  instruction  upon  this 
theme,  he  finds  a  heavy  veil  of  silence  let  down  before  it,  as  if  there 
were  no  such  thing  upon  the  heart  of  Christ  as  the  world's  redemp- 
tion, can  any  one  say  that  that  student  has  been  fairly  dealt  with,  and 
that  he  has  had  full  opportunity  to  make  his  own  induction  and  to 
determine  what  he  shall  do  with  his  life? 

IV.  I  proceed,  then,  finally,  to  proposition  IV.:  That  larger 
opportunity  for  the  study  f  missions  in  college  and  in  seminary  may 
reasonally  he  advocated.  That  the  study  of  missions  in  college  would 
be  appreciated  by  many  is  shown  by  the  powerful  hold  upon 
college  life  that  has  been  gained  by  the  Student  Volunteer  Move- 
ment. That  Movement  I  cannot  regard  as  the  fruit  of  any 
solicitude  shown  by  the  governors  of  colleges  or  of  seminaries  to 
provide  such  opportunities  of  instruction  for  students,  but  rather  as 
the  fruit  of  an  omission  so  to  provide.  The  Movement  came  by  the 
grace  of  God,  to  supply  a  demand  not  adequately  supplied  by 
the  ordinary  sources  of  instruction.  It  came  because  in  all  our 
colleges  there  were  souls  set  on  fire  by  the  Word  and  Spirit  of  God 
that  could  not  be  content  to  live  apart  from  knowledge  of  the  world's 
spiritual  condition;  that  could  not  be  content  to  commit  their  life  to 
any  work  without  first  considering  the  claim  upon  them  of  the  non- 
Christian  races.  And,  like  every  sign  sent  by  the  grace  of  God,  the 
Student  Movement  reveals  the  need  it  endeavors  to  supply.  It  is  a 
need  which,  I  believe,  shall  not  be  long  unrecognized  in  the  Christian 
colleges  and  seminaries  of  this  country;  the  need  that  a  large  oppor- 
tunity be  given  to  young  men  and  women  to  bestow  thorough  study 
upon  the  histor}^,  the  distribution,  the  religious  and  social  problems, 
and  the  biography  of  missions.  I  long  to  see  chairs  of  missions  founded 
in  all  our  eastern  and  western  colleges,  filled  by  incumbents  who  have 
the  true  passion  for  the  world's  recovery  to  Christ.  I  long  to  see  the 
literature  of  missions  placed  conspicuously  in  the  alcoves  of  college 
libraries  and  used  for  purposes  of  research  as  faithfully  as  are  the  liter- 
atures of  science  and  philosophy.  I  long  for  the  day  when  every  theo- 
logical seminary  of  the  Church  in  this  land  shall  make  it  possible  for 
a  student  to  begin  his  junior  year  with  a  required  two-hour  weekly 


Responsibility  in  View  of  the  Missionary  Uprising       189 

missions  course;  that  he  may  be  introduced  to  what  may  have  been  to 
him  an  unexplored  territory,  and  then  to  have  at  his  disposal  a  two- 
hour  weekly  elective  all  the  way  on  to  the  end  of  his  senior  year.  Thus 
shall  the  Church  not  only  supply  the  ever-growing  need  for  educated 
missionaries  on  the  foreign  field;  she  shall  train  laymen  with  world- 
wide spirit;  she  shall  also  fill  the  pulpits  of  this  land  with  men  who 
have  a  Pauline  sympathy  with  the  whole  world,  a  Pauline  passion  to 
extend  the  knowledge  of  the  whole  world's  Savior,  a  Pauline  ^dsion  of 
that  blessed  hope  of  Christ's  return. 

*    *    *    That  "Divine  event 
Toward  which  the  whole  creation  moves." 


THE     RESPONSIBILITY     RESTING    ON     CHRISTIAN     MOVE- 
MENTS AMONG  THE  YOUNG  IN  VIEW  OF   THE 
STUDENT  MISSIONARY  UPRISING 

Rev.  Francis  E.  Clark,  D.  D. 

Dear  Friends:  I  rejoice  to  be  able  to  believe  that  I  can  bring  my 
welcome  with  me  this  morning  to  some  extent,  for  I  have  recently 
come  from  the  missionary  field,  where  I  have  seen  some  of  your  own 
volunteers,  and  I  can  bring  you  good  news  of  their  efficiency  and 
Christlike  zeal.  It  was  my  great  privilege  about  a  year  ago  to  be  with 
your  own  Robert  Wilder,  our  Robert  Wilder,  for  he  belongs  to  all 
young  people's  movements  the  world  around,  and  to  see  something  of 
the  work  he  was  doing  in  Poona.  A  little  after  I  was  in  Calcutta 
and  saw  the  White  brothers  and  their  noble  work  among  the  students. 
Afterward  I  saw  something  of  Mr.  McConaughy's  work  in  Madras,  and 
know  that  he  is  doing  a  magnificent  work  among  the  students  of  that 
great  city.  It  was  my  privilege  just  before  sailing  from  India  to  at- 
tend a  meeting  for  the  deepening  of  the  spiritual  life,  which  was 
manned  and  addressed  very  largely  by  your  secretaries  and  by  student 
volunteers,  and  I  received  a  most  gracious  impression  of  what  was 
already  being  done. 

We  look  forward  to  the  future  very  largely;  we  say:  What  will 
come,  what  shall  be  one  of  these  days,  when  these  students  go  into  the 
field?  Many  of  them  are  in  the  field  now  and  making  themselves  felt 
the  world  around. 

I  saw  something  of  them  in  Africa,  too,  and  everywhere  I  heard 
the  good  news  of  the  new  blood,  the  new  force  and  fire  they  have  in- 
fused into  missionary  operations.  I  saw,  it  seemed  to  me,  a  great 
difference  in  the  spirit  and  purpose  and  joyous  out-reach  of  the  work 
in  India  from  what  I  saw  there  four  years  before.    Many  of  the  older 


190  The  Student  Missionary  Appeal 

missionaries  told  me  that  it  was  very  noticeable,  that  they  felt  that 
the  kingdom  was  coming,  as  they  had  not  felt  before;  that  they  looked 
forward  with  more  hope  than  they  had  ever  known  in  the  past.  And 
I  believe  that  much  of  this  new  hope  and  new  joy  and  courage  which 
has  come  to  veteran  workers,  the  new  expectation  of  a  more  speedy 
evangelization  of  the  world,  has  come  because  of  this  splendid  Move- 
ment in  the  kingdom  of  God  which  is  represented  here  to-day. 

But  I  am  asked  to  speak  along  a  little  different  line,  and  I  am 
very  glad  to  do  so — the  responsibility  resting  upon  the  young  peo- 
ple's movements  at  home,  in  view  of  this  Student  Uprising  for  the 
evangelization  of  the  world.  It  is  a  very  trite  saying  —  one  hesitates 
to  repeat  it,  but  still  it  is  very  true  —  that  in  some  sense  this  is  pe- 
culiarly the  young  people's  century.  In  religious  work  it  is  peculiarly 
the  young  people's  era.  No  century  has  seen  so  many  different  up- 
risings, along  difficult  lines  of  the  young  people  in  the  churches, 
for  the  churches,  and  for  the  wide  world,  to  bring  it  to  Christ. 
I  believe  the  history  of  the  last  twenty  years  in  the  Church 
of  Christ  can  never  be  written  without  giving  large  space  to  the  work 
which  young  people  have  done,  to  their  aspirations,  to  their  hopes,  to 
their  forward  look  into  the  future.  Now,  this  has  come  not  of  the 
wisdom  of  men,  not  of  the  power  of  men,  but  of  God.  We  all  recog- 
nize that. 

There  are  certain  characteristics  about  this  wide  uprising  of 
youth,  of  which  this  Student  Volunteer  Movement  is  a  part  and  of 
which  there  are  other  parts  represented  here  to-day,  which  will  always 
make  it  memorable. 

It  is  a  young  people's  movement;  not  a  young  men's  movement, 
not  a  young  woman's  movement,  but  a  young  people's  movement. 
Strength  and  beauty,  the  young  man  and  the  maiden,  have  clasped 
hands  in  this  work,  and  they  are  doing  together  what  they  can  to  ad- 
vance the  kingdom  of  God  at  home  and  abroad. 

This  is  an  international  movement.  It  has  not  expended  its  force 
here  in  America.  It  has  not  occupied  some  narrow  circle.  Its  hori- 
zon is  bounded  by  the  whole  wide  world. 

It  is  an  interdenominational  movement,  not  bounded  by  any  sec- 
tarian lines.  It  has  come  into  all  denominations,  and  it  is  doing  its 
work  in  all  these  denominations,  I  hope  and  pray,  for  the  advance- 
ment of  the  kingdom  of  God. 

I  think  all  these  features  are  most  encouraging  and  hopeful,  and 
we  can  look  forward  to  the  time  when  this  world  shall  indeed  be  the 
Lord's,  in  part  brought  about  and  hastened  by  these  movements 
which  Christ  has  established  in  the  churches  to-day  among  our  young 
people. 


Responsibility  in  View  op  the  Missionary  Uprising       191 

iS'Ow,  there  are  two  phases  of  the  Movement  which  particularly  in- 
terest us  to-day.  I  think  "my  jury"  here  to-day  belongs  for  the  most 
part  to  both  of  those  different  branches  of  this  work.  One  of  these 
phases  which  especially  arrest  our  attention  is  the  establishment  of 
organizations  in  the  Church,  for  the  sake  of  doing  the  work  of  the 
Church  at  home  and  abroad.  Scarcely  is  there  a  Church  in  all  the 
land  without  some  young  people's  organization.  And  then  side  by  side 
with  this  movement  has  come  up  that  which  is  especially  represented 
here  to-day,  the  Student  Uprising,  those  who  luive  said  from  out  of  the 
educated  ranks  of  the  3'oung  men  and  women  of  our  day:  '"'Here  are 
we;  send  us." 

It  seems  to  me  that  there  are  two  or  three  characteristics  of  this 
dual  uprising  that  are  worthy  of  note. 

One  of  these  characteristics  is  this:  That  these  two  Movements, 
or  rather  these  two  branches  of  the  same  Movement — for  it  is  all  one 
great  movement  in  the  providence  of  God  for  the  bringing  of  the  world 
to  Himself  —  were  so  nearly  simultaneous.  To  be  sure  the  work  in 
the  Church — as  was  natural — had  the  priority  for  a  little  while. 
The  thought  and  attention  of  these  young  people  was  at  the  beginning 
very  largely  directed  to  their  own  work  here  at  home.  They  had  to 
get  into  training,  to  put  on  the  harness,  to  look  first  at  the  things 
nearest  to  them. 

But  they  were  not  content  very  long  to  remain  at  home  in  their 
thoughts  and  in  their  desires.  I  have  seen  this  young  people's  move- 
ment, during  the  last  decade  and  a  half,  grow  in  its  proportions;  not 
only  in  its  numbers  filling  the  world,  but  also  in  its  wide  out-reach  and 
outlook.  I  used  to  go  to  conventions  of  these  young  people's  societies 
and  see  very  often  this  motto,  which  I  do  not  often  see  to-day:  *'  Our 
State  for  Christ."  Oh,  how  often  I  have  seen  that  in  letters  upon  the 
church  wall,  in  letters  of  living  green  sometimes,  wrought  by  deft 
hands  and  placed  there  to  show  that  their  loyalty  to  their  Church,  to 
their  Christ,  to  their  State,  could  not  be  questioned.  But  I  have 
seen,  by  a  blessed  process  of  evolution,  this  idea  grow,  until  now  it  is 
no  longer  very  often  "Our  State  for  Christ,"  for  the  young  people  have 
got  a  wider  conception,  and  their  thought  is  now,  "Our  Country  for 
Christ."  And  they  do  not  stop  there.  It  is  "The  World  for 
Christ,  and  Christ  for  All  the  World."  That  is  the  thought  that  I  am 
sure  dominates  their  hearts  to-day  as  it  never  did  before.  And,  thank 
God,  at  the  time  when  this  thought  was  especially  needed  came  this 
uprising  among  the  students  of  America,  revealing  the  place  where  the 
young  people  who  had  been  trained  in  their  own  churches  could  show 
their  enthusiasm,  many  of  them  lajdng  themselves  upon  the  altar  and 
saying  that  they  were  ready  to  stay  or  to  go  as  God  should  call  them. 


192  The  Student  Missionary  Appeal 

Those  who  could  not  from  the  nature  of  the  case  be  student  volun- 
teers have  been  aroused,  too;  they  have  been  filled  with  this  same  en- 
thusiasm. Let  us  thank  God  that  these  two  ideas  came  together  so 
nearly!    It  is  His  work  and  not  ours. 

These  movements  were  spontaneous.  No  one  went  to  work  to 
plan  this  thing.  Neither  of  these  movements  of  which  we  are  speak- 
ing have  been  bom  of  ecclesiasticism.  No  one  has  set  himself  to  make 
a  young  j^eople's  movement  in  our  churches,  or  a  Student  Volunteer 
Movement.  It  is  a  work  of  the  young  people,  by  the  young  people,  and 
for  the  young  people.  It  has  been  a  spontaneous  work.  It  .has  been 
in  a  sense  a  self -generated  work.  This  is  the  way  every  great  reforma- 
tion has  come.  It  is  the  way  the  great  Wesleyan  revival  came,  the 
way  every  great  movement  for  the  upHft  of  the  Church  has  come.  God 
has  planted  the  seed  in  a  multitude  of  hearts,  and  the  seed  has  taken 
root  and  grown.    Let  us  thank  God  for  this. 

Yet  this  movement  has  not  meant,  as  some  movements  have 
meant  in  the  past,  a  revolt  against  the  Church,  against  ecclesiasticism. 
We  have  worked  in  our  churches,  through  our  cluirches,  through  our 
missionary  Boards.  We  have  not  set  up  a  new  Board.  We  have  not 
cut  loose  from  our  own  churches.  But  we  have  said:  "  Here  are  the 
channels;  through  these  we  will  work;  through  these  Boards  we  will 
send  our  money  and  our  men,  in  loyalty  and  in  faithfulness  to  the 
Church.  We  will  not  be  untrue  to  her.  Whether  at  home  or  abroad 
we  live  for  Christ  and  the  Church." 

And  now  what  about  our  responsibility?  I  cannot  pick  out  of 
this  audience  those  to  whom  I  should  speak  these  words,  for  I  do  not 
know  who  of  you  are  student  volunteers,  and  who  of  you  belong  to 
the  rank  and  file  of  our  churches,  who  Avill  stay  at  home  and  support 
these  volunteers.  But  I  do  know  that  almost  all  in  tliis  audience  belong 
to  one  of  these  two  classes.  I  believe  there  is  a  mutual  responsibility 
resting  upon  you. 

Upon  you  students  rests  the  responsibility  to  keep  alive  in  the 
hearts  of  the  young  people  of  the  churches  to  which  you  belong  this 
missionary  enthusiasm,  I  think  it  is  true — sadly  true — as  the  elo- 
quent speaker  who  preceded  me  said,  that  there  is  not  in  our  colleges 
and  seminaries  the  training  which  leads  to  enthusiasm  and  devotion 
to  the  missionary  cause.  I  hope  it  will  be  remedied,  as  he  has  prophe- 
sied. I  know  of  many  young  men  and  women  who  have  gone  to  our 
colleges  and  have  deteriorated  in  their  moral  and  religious  fiber,  who 
have  gone  back  to  their  churches  far  less  active  than  before  they  went 
to  college.  But  upon  you,  student  volunteers — let  me  say  an  earnest 
word  to  you,  though  it  is  not  part  of  the  subject  given  to  me — upon 
you  rests  a  great  responsibihty  to  go  home  to  your  churches,  to  go 


Responsibility  in  View  of  the  Missionary  Uprising       193 

back  to  your  young  people's  societies,  to  put  into  them  the  enthusiasm 
which  you  receive,  and  not  to  allow  college  studies  or  the  influences 
which  cluster  around  the  college  to  wean  you  away  from  your  churches 
and  from  the  young  people  who  are  left  at  home.  Keep  close  to  them. 
Keep  in  touch  with  them.  Do  not  grow  away  from  them.  Do  not 
think  that  you  know  too  much  for  the  simplest  young  people's  prayer 
meeting. 

Now,  for  the  other  side."  What  is  the  responsibility  of  the  young 
people's  societies  in  these  churches  in  view  of  this  Student  Movement? 

One  of  their  responsibilities  is  to  know  about  it.  That  has  been 
already  emphasized  so  well  that  I  need  not  dwell  upon  it.  But  I  wish 
that  I  might  speak  to  all  the  millions  of  young  people  in  all  these  organ- 
izations and  say:  "Your  responsibility  is  to  know  about  this  Move- 
ment, and  about  the  cause  of  missions  it  represents."  If  any  of  us  have 
a  brother  on  the  mission  field,  how  different  does  the  mission  field  be- 
come to  us.  Everything  about  it  is  changed.  We  follow  his  journey 
on  the  map.  He  is  here  to-day  and  he  is  over  there  to-morrow,  and  he 
is  taking  this  journey  the  next  day.  What  are  the  customs  of  this 
people,  and  what  are  their  costumes?  Now,  he  has  come  to  his  mis- 
sionary home,  he  is  established  in  his  own  bungalow;  he  has  set  up  his 
household  goods.  We  wait  with  eagerness  from  week  to  week  for  the 
letter  from  that  dear  brother  in  the  far-off  land. 

I  know  a  father  who  has  a  daughter  in  central  Turkey.  I  was  vis- 
iting him  a  few  months  ago,  and  upon  a  large  wall-map  he  had  marked 
out  her  touring  places.  "Last  night,"  he  said,  "she  spent  in  that 
place.  Where  you  see  that  star  she  is  going  to  stop  to-night."  So  he 
had  traced  her  way  on  that  map  up  and  down  and  across  that  country, 
and  it  was  just  as  familiar  to  him  as  the  way  from  the  recitation  room 
to  the  dormitory  is  to  any  one  of  you.  He  knew  all  about  central  Tur- 
key, about  the  geography,  about  the  mountains,  valleys  and  rivers, 
about  the  people,  too,  because  he  had  a  daughter  there. 

Oh,  young  people,  let  us  all  feel  that  we  have  brothers  and  sisters 
there;  and  as  every  new  student  volunteer  goes  out  to  the  field,  let  us 
thank  God  for  this  new  tie  which  binds  us  to  God's  work  the  world 
around.  If  missions  prosper  in  the  future,  I  believe  it  will  be  because  of 
more  personal  interest  taken  by  those  at  home.  I  am  glad  of  the 
new  movement  in  some  places  to  link  together  the  missionary  in  the 
field  and  the  worker  at  home.  When  this  idea  has  become  more  wide- 
spread, when  each  one  of  us  at  home  feels  that  we  have  some  station, 
if  not  some  man,  for  which  we  are  individually  responsible,  to  which 
we  must  give  and  for  which  we  must  pray;  when  there  is  something 
as  vital  and  as  real  to  us  in  the  work  as  there  is  in  the  relation  between 
this  father  and  this  daughter;  then  we  shall  not  have  any  cause  to 


194  The  Student  Missionary  Appeal 

mourn  over  the  lack  of  interest  in  missionary  matters.  Where  our 
hearts  are,  where  our  treasure  is,  where  our  Hfe  is,  there  will  our  in- 
terest be. 

Again,  I  think  every  member  of  every  young  people's  organiza- 
tion ought  to  ask  this  question:  "Ought  I  to  go?"  Perhaps  the  ques- 
tion will  be  answered  nine  times  out  of  ten,  or  ninety-nine  times  out 
of  a  hundred,  in  the  negative;  but  that  question  ought  to  be  faced,  in 
view  of  this  Student  Movement,  in  view  of  the  thousands  of  volunteers, 
in  view  of  the  way  in  which  God  is  touching  many  young  hearts. 
Every  young  Christian  ought  to  face  and  settle  this  question  for  all 
the  future:  "Ought  I  to  go?  This  one  and  that  one  have  volunteered; 
why  should  not  I  volunteer?"  As  a  little  boy  I  remember  when  the 
soldiers  were  coming  forward  and  volunteering  for  the  civil  war.  It 
is  one  of  my  earliest  recollections.  We  could  not  help  asking  the  ques- 
tion then,  if  we  were  of  suitable  age:  "Ought  I  to  volunteer?"  The 
very  circumstances  of  the  case,  the  very  enthusiasm  generated  through- 
out the  country,  the  fact  that  our  friends  were  going  forward  and  en- 
rolling their  names  as  volunteers,  forced  this  question  home  upon  every 
young  patriot.  North  and  South  I  believe  that  question  was  asked, 
either  silently  or  aloud,  by  every  young  man  of  suitable  age:  "Ought 
I  to  go  ?"  Ah,  my  friends,  here  comes  the  question  to  you.  You  can- 
not put  the  question  aside  until  you  have  answered  it  aright. 

But  if  you  have  decided  that  question  as  a  personal  matter,  then  I 
think  every  young  people's  society  ought  to  ask  this  question:  "Is 
there  not  some  one  in  our  organization  who  should  go?"  The  churches 
in  the  older  days  always  had  their  eye  out  for  the  promising  young  man 
who  might  study  for  the  ministry.  They  followed  him  from  boyhood, 
into  his  college  course,  until  he  was  finally  in  the  theological  seminary. 
They  were  always  on  the  lookout  for  the  most  promising,  brainiest 
young  man  they  could  find.  That  is  where  our  strong  and  stalwart 
and  eloquent  ministers  have  come  from  in  the  past.  Oh,  young  people, 
look  over  the  ranks  of  your  society,  call  the  roll  one  by  one,  and  say 
to  your  members:  "Is  there  not  some  one  here  who  will  go  to  the 
world's  end  to  proclaim  the  knowledge  of  Christ?"  When  you  have 
your  missionary,  rejoice,  and  thank  God  that  He  has  so  honored  you 
as  to  give  you  one  for  whom  you  may  specially  pray  and  whom  you 
may  know  and  whom  you  may  support. 

But  there  is  one  other  thing  that  I  must  say;  it  is  the  most  im- 
portant of  all;  the  responsibility  of  the  young  people's  movement  at 
home  is  for  a  higher  type  of  consecration  and  devotion  in  view  of  this 
Student  Volunteer  Movement.  If  God  had  given  us  very  little  to  do, 
perhaps  our  responsibility  would  not  be  so  large.  If  He  had  shiit  us  up 
to  a  few  philanthropies  perhaps  the  responsibilities  would  not  be  so 


Responsibility  in  View  of  the  Missionary  Uprising       195 

large.  But  He  has  broadened  our  korizon  and  given  us  a  new  outlook 
every  year.  He  has  given  us  the  uttermost  parts  of  the  world  for  our 
possession,  we  may  say  without  irreverence.  He  has  bidden  us  lift  up 
our  eyes  and  behold  the  fields  white  to  the  harvest.  And  so  He  has  put 
upon  us  a  new  responsibility  for  a  larger  consecration  than  our  fathers 
knew.  For  this  is  what  missionary  work  depends  upon.  Missionary 
success  will  rise  no  liigher  in  the  foreign  field  than  consecrated  zeal 
rises  in  the  home  field.  If  there  is  any  lack  of  success  in  the  missionary 
field  it  can  be  traced  to  lack  of  zeal  at  home.  By  this  splendid  work 
which  God  has  inaugurated,  young  people  of  these  organizations — and  I 
wish  I  could  speak  to  all — God  has  put  upon  you  this  responsibility  for 
a  larger  consecration  and  for  greater  devotion  than  yet  you  have  ever 
dreamed  of.  Thank  God,  some  of  you  are  knowing  more  about  it; 
thousands  of  you  are  keeping  every  day  "the  quiet  hour";  thousands 
of  you  know  about  the  "morning  watch,"  that  did  not  a  few  months  or 
a  few  years  ago.  And  I  am  sure  this  morning  watch,  this  quiet 
hour,  this  season  of  communion  with  God,  is  enlarging  your  horizon, 
opening  your  eyes  and  showing  you  your  responsibility  as  you  never 
knew  it  before,  for  consecrated  work  and  life  at  home. 

And  now,  friends,  I  have  one  tangible  illustration  of  some  of 
these  things  I  have  been  trying  to  say  to  you.  I  have  brought  it  here 
to  show  you,  because,  though  some  of  you  have  seen  it  before,  I  think 
you  in  this  audience  will  be  particularly  interested  in  it.  Here  it  is 
(holding  up  a  hammer).  It  is  an  old  shoemaker's  hammer.  Isn't  that 
eloquent?  I  wish  I  could  speak  to  you  words  of  eloquence,  but  if 
not,  this  hammer  will  be  eloquent  in  your  eyes  when  I  tell  you  what  it 
is.  It  is  the  very  hammer  that  William  Carey,  the  pioneer  missionary 
of  the  nineteenth  century,  used  when  he  was  a  shoemaker  in  England. 
The  "consecrated  cobbler,"  as  Sidney  Smith  and  the  other  wits  of  the 
time  called  him  when  they  wanted  to  sneer  at  missions — this  is  the 
hammer  that  the  "consecrated  cobbler"  used.  It  was  given  me  last 
Summer  when  I  was  in  England  by  a  member  of  the  family,  in  whose 
possession  it  has  been  for  scores  of  years,  to  bring  over  to  this  country 
to  use  at  the  Christian  Endeavor  Convention  which  was  held  in  San 
Francisco  last  summer,  as  the  gavel  to  call  the  convention  to  order, 
and  not  only  that,  but  to  rouse  their  missionary  enthusiasm.  I  don't 
know  of  anything  that  is  more  potent.  When  I  knew  of  this  meeting 
I  wrote  to  the  owner  and  asked  that  I  might  be  allowed  to  keep  it  a 
little  longer  that  I  might  bring  it  here  and  show  it  to  you.  He  kindly 
gave  me  permission,  and  I  am  glad  to  show  it  to  you,  with  all  that  it 
means  in  the  Christian  world  to-day.  Said  Eev.  F.  B.  Meyer,  as  I 
showed  it  to  him  in  Christ  Church,  in  London,  on  my  way  from 
Africa  a  few  months  ago:    "It  seems  to  me  that  that  is  the  most  val- 


196  The  Student  Missionary  Appeal 

liable  Christian  relic  in  the  world.  I  wish  I  could  live  so  that  some 
article  of  dail}^  toil  that  I  might  use  might  be  considered  sacred  by 
future  generations  simply  because  a  man  of  God  used  it!"  This  is 
not  an  ambition  too  large,  not  too  much  for  us  to  hope  and  expect, 
that  if  we  Kve  near  to  God,  as  this  man  did,  some  common  thing  of 
every-day  life,  some  very  little  matter,  may  be  considered  sacred,  not 
perhaps  by  a  wide  circle,  because  we  may  not  be  widely  known,  but  by 
those  who  do  know  us  as  men  and  women  of  God. 

This  hammer,  it  seems  to  me,  illustrates  every  point  I  have  tried 
to  make.  This  tells  of  a  man  who  knew  about  missions;  he  could  not 
otherwise  have  been  interested  in  them.  You  remember  the  story  of 
Carey,  sitting  on  his  bench,  pricking  with  his  awl  a  map  of  the  world, 
and  especially  of  India,  on  a  side  of  leather.  He  knew  that  God  would 
bring  the  world  to  Himself,  and  he  felt  that  he  was  one  of  those  who 
must  be  the  pioneers  in  this  work.  It  was  because  he  had  studied  the 
subject;  it  was  because  he  was  a  student  volunteer,  though  on  the  shoe- 
maker's bench;  because  he  knew  where  he  was  going  and  what  his 
mission  was;  because  he  had  studied  the  Word,  and  studied  the  prob- 
lem of  the  heathen  world,  and  studied  the  map;  and  because  he  had 
given  the  careful  attention  of  a  great  mind  to  this  subject,  that  he  was 
interested,  and  that  he  was  used  by  God  as  one  of  the  primary  student 
volunteers,  one  of  the  first  of  all. 

And  then  this  hammer  stands  for  personal  devotion  in  every-day 
life.  He  asked  the  question:  "Must  I  go ?"  and  it  was  answered  in  the 
affirmative.  Just  the  question  which  every  young  person  ought  to 
ask.  He  used  to  say  when  he  was  wielding  this  hammer:  "My  busi- 
ness is  to  preach  the  gospel.  I  mend  shoes  to  pay  expenses."  That  is 
the  spirit  of  every  true  missionary  volunteer.  Your  business  and  mine 
is  to  preach  the  gospel,  whether  we  stay  at  home  or  go  abroad, 
whether  we  stand  in  the  pulpit  or  sit  in  the  pews.  We  do  all  other 
things,  whatever  they  may  be — sweeping  rooms,  or  dusting  them,  or 
v.aiting  on  the  customer,  or  going  to  school,  or  tilling  the  farm,  or 
whatever  it  may  be — to  pay  expenses.  Our  business  is  to  preach  the 
gospel  of  the  Lord  Jesus  Christ.  Personal  devotion — "Ought  I  to 
go?"  "Yes,"  answered  Carey.  He  heard  God's  voice  and  he  went. 
All  of  you,  perhaps,  have  asked  the  same  question.  May  the  sight  of 
this  old  hammer  help  you  to  ask  it  more  seriously  and  more  faithfully, 
and  then  to  decide  it  aright! 

Then,  this  hammer  stands  for  consecration.  Carey  was  a  great 
scholar;  he  was  master  of  many  languages.  I  saw  in  Serampore  not 
long  ago  forty  Bibles  of  Carey's  translation;  I  should  hardly  dare  to 
credit  it  if  I  hadn't  seen  the  Bibles  with  my  own  eyes.  He  became  one 
of  the  greatest  linguists,  perhaps  the  greatest  linguist,  in  the  world. 


Responsibility  in  View  of  the  Missionary  Uprising      197 

He  was  professor  of  Sanscrit  in  ^he  college  of  Fort  "William.  He 
earned  two  hundred  thousand  dollars,  which  he  put  into  the  work  of 
missions.  He  lived  on  a  few  hundred  rupees  a  month;  he  gave  away 
thousands.  In  the  course  of  his  life  he  translated  the  Bible,  as  I  said, 
into  no  less  than  forty  different  languages  and  dialects,  and  many  of 
them  are  in  use  to-day,  for  no  better  ones  have  been  made.  And  yet 
it  is  not  Carey  the  scholar,  but  Carey  the  Christian  that  we  ought 
to  emulate.  On  the  banks  of  the  Ganges  is  an  old  ruined  pagoda.  Into 
that  ruined  heathen  temple  William  Carey  used  to  go  to  keep  the 
morning  watch  and  the  quiet  hour  with  his  God.  Once  when  Adon- 
iram  Judson  was  visiting  him  he  went  there;  when  Henry  Martyn  was 
visiting  him  he  went  there;  Marshman  and  Ward  used  to  go  there, 
and  sometimes  they  would  have  a  little  prayer  meeting.  What  a  rare 
prayer  meeting  was  that!  But  all  that  made  it  worth  having  we  can 
have.  God  is  with  us  as  He  was  on  the  banks  of  the  Ganges.  He  is  in 
our  little  meeting  as  He  was  with  those  five  volunteers.  He  may  be 
with  us  in  all  our  work  as  He  was  with  them.  That  is  what  made 
Carey  great,  and  that  is  what  will  make  us  great.  Oh,  get  this  thought 
into  your  hearts:  "God  is  able,  God  is  able!"  I  am  not  able,  young 
people's  societies  are  not  able,  the  Church  is  not  able,  but  God  is  able. 
Get  that  thought  into  your  heart,  and  all  the  future  will  be  bright  and 
glad,  and  with  courage  we  "wdll  go  forward  into  it  to  do  all  that  God 
gives  us  to  do.  With  this  thought  we  cannot  fail,  with  this  thought  to 
every  one  of  us  the  horizon  becomes  bright  with  God's  presence  and 
God's  promise,  and  ^dth  the  dawn  of  victory  which  is  hastening  on  for 
the  Kingdom  of  God  throughout  all  th .  world! 


Ube  TOlatcbwor^  of  tbe  /IDov>ement:  Ube  Bvanoelfsatton 
of  tbe  Morlt)  in  tbis  feneration 


THE    EVANGELIZATION    OF    THE    WORLD    IN    THIS 
GENERATION 

Mr.  Robert  E.  Speer 

It  is  a  fitting  tiling  that  a  Movement  like  this  should  have  a 
watchword,  to  serve  partly  as  a  definition  of  its  common  purpose  and 
partly  as  a  rallying  cry  under  which,  sinking  all  differences,  we  can 
agree  and  advance  as  those  bound  together  by  one  common  aim. 

A  brief  glance  back  over  history  will  suffice  to  show  the  value 
and  the  utility  of  such  watchwords.  Cato,  standing  in  the  Roman 
Senate  and  closing  every  speech,  no  matter  what  the  subject  of  it,  with 
the  bold  words:  "Carthage  must  be  destroyed";  Pope  Urban  in  the 
market  place  of  Clermont,  giving  to  the  crusades  their  watchcry,  "Deus 
vult,"  or  Japan,  since  the  days  of  Commodore  Perry's  visit,  unfolding 
itself  around  the  idea  of  "Foreign  intercourse,"  and  all  Chinese  his- 
tory focusing  in  the  opposite  cry,  "The  expulsion  of  the  barbarians," 
the  records  of  our  own  national  life,  beginning  with  the  cry  of  "No 
taxation  without  representation,"  ringing  out  again,  "Fifty-four,  forty 
or  fight,"  and  breaking  out  in  our  own  day  on  the  part  of  a  ver}^  large 
portion  of  our  population,  in  a  well-known  formula  on  the  currency 
question — are  all  of  them  illustrations  of  the  value  and  utility  of 
watchwords  as  gathering  up  into  themselves  the  common  passions,  the 
common  convictions,  the  common  aspirations  of  large  bodies  of  men. 
And  our  Movement,  worthier  than  any  of  these,  aiming  at  a  purpose 
far  higher  than  any  of  these  ever  dreamed  of,  inspired  by  the  Spirit  of 
the  Son  of  Man  and  the  Son  of  God,  does  well  also  to  choose  its 
watchword. 

There  are  four  different  marks  that  should  characterize  a  religious 
watchword.  It  should  be  short;  it  should  be  striking;  it  should  be 
scriptural;  it  should  be  something  heroic.  Our  watchword  meets  all 
these  requirements. 

It  is  a  short  cry — "The  Evangehzation  of  the  World  in  This  Gen- 
eration." It  has  even  been  proposed  by  some  that  we  should  shorten 
it  yet  more  by  dropping  the  three  central  words  and  saying  "The 
Evangelization  of  This  Generation,"  or  by  dropping  the  last  three 
words  and  saying  only  "The  Evangelization  of  the  World."  I  suppose 
to  many  of  us  either  of  these  two  shorter  forms  would  mean  precisely 
what  our  watchword  means  now.  But  there  are  great  multitudes 
to  whom  the  dropping  of  the  last  three  words  would  mean  the  elision 

201 


202  The  Student  Missionary  Appeal 

of  the  idea  of  urgency,  while  there  are  others  to  whom  the  elision  of 
the  central  three  words  would  mean  the  dropping  of  the  idea  of  uni- 
versalit}^;  and  our  watchword  must  he  unmistakably  both  a  universal 
and  an  urgent  cry. 

This  watchword  is  striking,  also.  Therefore  we  have  chosen.  We 
might  have  said  simply  that  our  aim  was  to  preach  the  gospel  to 
every  creature,  or  we  might  have  said,  as  some  have  proposed,  "World- 
wide Victory."  But  this  latter  is  flat,  inappropriate,  and  of  doubtful 
meaning,  and  regarding  the  first,  eighteen  centuries  have  shown  that 
even  though  those  words  were  syllabled  by  the  lips  of  the  Son  of  God 
Himself,  they  have  lost  their  power  of  striking  appeal  to  the  hearts  of 
the  Son  of  God's  disciples,  and  have  in  time  ceased  to  touch  those 
hearts  with  the  startling  thrill  of  obedient  love  to  the  sovereign  com- 
mands of  our  Lord.  We  have  chosen  a  watchword  that,  conforming 
to  our  Lord's  last  command,  shall  yet  by  its  form  challenge  thy 
thought  and  the  scrutiny  of  men. 

And,  again,  our  watchword  is  scriptural;  it  is  the  word  which  the 
evangelists  themselves  used  as  describing  the  work  of  our  Savior,  who 
went  about  preaching  the  glad  tidings  of  the  kingdom.  The  evangeli- 
zation of  His  world — Jesus  Himself  said,  "Disciple  all  nations,"  "Go 
ye  into  all  the  world,"  "Witness  unto  Me,  even  unto  the  uttermost 
parts  of  the  earth.  In  this  generation — "Every  creature,"  said  Jesus 
Christ. 

And  yet,  once  again,  our  watchword  proposes  something  heroic. 
We  want  no  low  and  squalid  appeals  made  to  us.  We  desire  that  what- 
ever is  set  for  us  to  do  shall  tax  sacrifice  and  heroism  to  the  uttermost. 
We  wish  no  man  to  summon  us  to  any  poor,  paltry,  meager  human  en- 
terprise. We  wish  a  task  that  shall  be  inadequate  for  man  in  his  own 
spirit;  a  task  that  shall  be  too  great  for  any  to  perform  save  those  who 
take  it  up  clothed  with  the  Spirit  of  the  Most  High. 

And  so  I  say  our  motto  is  all  these — short,  striking,  scriptural 
and  heroic. 

And  yet  we  must  face  honestly  to-night  the  fact  that  ever  since 
this  motto  was  adopted  by  our  Movement  it  has  met  with  objections; 
there  have  been  those  to  cavil  at  it,  because  they  said  it  proposed  an 
impossibility;  while  there  have  been  others  who  have  objected  to  it 
because  they  have  read  into  it  objectionable  meanings  to  which  they 
are  not  prepared  to  give  their  assent.  I  suppose  there  is  no  one  who 
has  stated  more  cogently  and  more  severely  the  objections  that  are 
urged  against  it  than  Edward  Lawrence  in  his  book  on  "Modem  Mis- 
sions in  the  East."  He  has  passed  to  his  higher  service  now,  and  he 
loved  and  nobly  served  this  cause  to  which  we  have  given  our  lives. 
But  not  long  after  the  Cleveland  convention  his  book  came  out  con- 


The  Watchword  of  the  Movement  203 

taining  the  lectures  he  delivered  at  Union  and  Andover  Seminaries,  in 
\vhich  he  brought  four  charges  against  this  watchword  of  ours.  First, 
he  said,  it  ignores  the  difficulties  in  the  way  of  the  proper  execution 
of  the  last  command  of  Christ.  It  does  not  take  into  account  the  tre- 
mendous obstacles  that  are  to  be  overcome  in  presenting  the  gospel  so 
that  it  will  be  understood.  Second,  he  said,  it  ignores  the  responsibil- 
ity which  we  share  with  God  for  the  results  of  our  labor  in  the  conver- 
sion of  souls.  Third,  he  said,  it  ignores  the  aim  of  Christianizing  the 
world  as  well  as  evangelizing  it,  and  the  fact  that  this  can  best  and 
most  quickly  be  accomplished  by  the  establishment  in  each  land  of 
Christian  institutions  and  the  raising  up  of  a  native  ministry.  And 
fourth,  he  charged,  it  stands  in  the  service  of  certain  pre-millennial 
notions  with  which  it  is  consistent  while  with  other  notions  it  is  not 
consistent. 

I  want  to  protest,  first  of  all,  that  to  charge  these  things  against 
the  watchword  of  our  Movement  is  both  wrong  and  unjust.  At  the 
meeting  of  this  Movement  in  Cleveland,  seven  years  ago,  pains  were 
taken  to  set  clearly  before  the  Christian  Church  exactly  what  we  pro- 
posed in  this  watchword.  Four  years  ago  in  the  city  of  Detroit  once 
again  it  was  clearly  explained.  Not  a  year  has  passed  since  that  we 
have  not  disavowed  almost  every  ground  of  objection  upon  which  Law- 
rence has  rested  his  complaints.  Only  the  other  day,  in  the  report 
that  was  presented,  once  again  these  difficulties  and  misunderstandings 
v.ere  confronted.  And  now  this  evening,  once  more,  let  us  hope,  once 
for  all,  we  shall  set  ourselves  right  before  the  Church  and  before  the 
world. 

I  wish  to  say  very  clearly  that  this  watchword  does  not,  in  the 
first  place,  propose  any  superficial  preaching  of  the  gospel  to  the 
world.  The  word  that  we  have  used,  signifying  the  preaching  of  the 
gospel,  is  a  stronger  word  than  our  Lord  Himself  used  when  He  issued 
the  commission  in  the  forms  in  which  it  is  reported  in  the  47th  verse 
of  the  24th  chapter  of  Luke  and  the  15th  verse  of  the  16th  chapter  of 
the  Gospel  of  Mark.  The  word  that  we  have  chosen  proposes  a  more 
patient,  reiterated  and  detailed  proclamation  of  the  truth  than  the 
Greek  word  Christ  Himself  used  in  those  two  chapters  to  which  I  have 
referred. 

We  understand  full  well  the  difficulties  that  confront  this  task. 
We  know  of  the  milHons  among  whom  the  face  of  a  white  man  has 
never  been  seen.  We  know  full  well  the  distortions  of  mind,  the  in- 
herited prejudice  and  incapacities,  the  ignorance  and  superstition  of 
the  non-Christian  peoples.  I  think  we  understand  in  some  measure 
the  difficulties  that  the  missionaries  face  in  barely  making  their  gos- 
pel understood.     We  propose  iii  this  watchword  the  absolute   ex- 


204  The  Student  Missionary  Appeal 

haustion  of  all  that  Jesus  Christ  meant  when  He  said  this  gospel  was 
to  be  preached  to  every  creature.  If  some  creatures  cannot  take  it  in, 
we  shall  at  least  do  all  our  part. 

Neither  is  the  watchword  synonymous  with  the  idea  of  the  Chris- 
tianization  of  the  world  in  tliis  generation.  That  is  an  indefinite  idea. 
They  tell  us  that  the  United  States  is  Christianized,  that  Great  Britain 
is  Christianized,  and  that  our  idea  is  to  Christianize  the  world.  If 
they  mean  that  we  are  to  do  for  the  world  what  has  been  done  for 
the  United  States  and  Great  Britain,  I  say  we  propose  infinitely  more. 
We  shall  not  be  satisfied  if  we  produce  in  China  such  a  condition  of 
life  that  from  every  60,000,000  of  its  people  every  year  200,000 
drunkards  go  down  from  drunkards'  hovels  to  drunkards'  hells. 
We  shall  not  be  satisfied  if  we  introduce  into  any  non-Chris- 
tian land  such  a  condition  as  that  there  shall  be  saloons 
enough  to  reach  in  an  unbroken  line,  forty  feet  front  to 
each,  from  New  York  to  Chicago.  We  want  no  such  Christianization. 
We  hope  for  something  far  better,  far  more  salutary,  far  more  bene- 
ficial, far  more  Christian  than  this  as  the  ultimate  result  of  the  world's 
evangehzation.  But  we  do  not  look  for  it  in  a  generation.  And  if 
they  mean  that  every  individual  in  the  world  is  to  be  lifted  up  into 
a  life  of  high  virtue  and  moral  character,  I  remind  them  of  what  Cap- 
tain Mahan  of  the  United  States  Navy  said  not  long  ago,  when  he 
pointed  out  in  a  magazine  article  that  all  that  is  good  in  our  civiliza- 
tion flows  from  the  outstretched  arms  of  the  Crucified;  that  if  the 
world  is  to  be  brought  up  to  the  moral  platform  on  which  we  stand,  it 
is  to  be  done,  not  by  a  process  of  education,  but  by  a  process  of  con- 
version. And  no  process  of  world-wide  conversion  is  possible  save  as 
it  has  been  preceded  by  a  process  of  world-wide  evangelization.  But 
we  do  not  look  for  world-vtdde  conversion  in  a  generation.  We  do  not 
propose  to  Christianize  the  world  in  this  generation. 

This  motto  is  not  synonymous  with  the  conversion  of  the  world 
in  this  generation.  We  believe  with  all  our  hearts  that  there  will 
come  a  day  when  from  the  North  to  the  South,  from  the  rivers  even 
to  the  ends  of  the  earth,  Jesus  Christ  Himself  shall  be  King  in  a  sense 
more  real  than  even  Savonarola  proposed,  when  every  knee  shall  bow 
and  every  tongue  shall  confess  that  Jesus  Christ  is  Lord,  to  the  glory 
of  God,  the  Father.     We  believe  that  even  now 

The  hands  upon  that  cruel  tree, 

Extended  wide  as  mercy's  span, 

Are  gathering  to  the  Son  of  Man 
The  ages  past  and  yet  to  be. 

And  we  do  believe  with  all  our  hearts  that  no  member  of  this  Move- 
ment is  qualified  to  enter  the  mission  field  unless  he  has  learned  to 


The  Watchword  of  the  Movement  205 

share  with  God  the  responsibility  attaching  to  us  for  actual  results  of 
our  work  in  the  direct  conversion  of  souls.  Witness  what  Dr.  Ewing 
said  the  other  morning,  and  mtness  what  Mr.  Sayford  said  yesterday 
afternoon;  witness  what  has  been  emphasized  over  and  over  again  in 
these  meetings,  that  the  very  core  of  our  preparation  is  the  ability  to 
bring  men  one  by  one  to  open  confession  of  Jesus  Christ  as  their  King 
and  Savior  and  Lord.  We  believe  with  all  our  hearts  in  expecting 
results,  in  going  out  over  all  this  world  with  the  gospel,  and  never 
resting  until  that  gospel  has  borne  its  fruits  in  transformed  and  regen- 
erated lives.  But  no  one  of  us  ever  converted  a  single  soul  here  in  the 
United  States,  and  we  never  shall  be  able  to  convert  a  single  soul  in 
any  non-Christian  land.  We  are  willing  to  leave  the  results  of  oul- 
work  with  the  sovereign  will  of  our  God  and  the  sovereign  spirits  ot 
our  fellow-men.  But  we  do  know  that  upon  our  shoulders  is  laid  the 
responsibility  of  offering  to  all  our  fellow-men,  in  obedience  to  the 
command  of  our  loving  God,  the  gospel  of  the  grace  of  the  Son  of  Man. 

I  think  the  difficulties  in  this  matter  all  arise  from  this  confusion 
of  thought.  What  we  propose  is  not  a  method;  it  is  an  aim  of  mis- 
sion work.  We  are  not  making  any  onslaught  upon  present  mission- 
HTj  methods.  We  are  not  proposing  to  make  any  different  use  in  the 
future  of  the  large  increase  that  shall  come  to  the  mission  force  in  the 
world.  We  believe  with  all  our  hearts  in  the  solidity  of  the  methods 
of  missionary  work  now  in  force  on  the  mission  fields.  If  we  were  in 
the  places  of  the  missionaries  we  would  do  precisely  what  they  have 
done.  We  would  gather  ourselves  in  strong  centers  and  devote  our- 
selves to  the  establishing  of  Christian  institutions  and  the  training  of 
a  native  ministry.  We  believe  with  all  our  hearts  in  these  forms  of 
work,  laying  solid  foundations  and  looking  forward  to  a  long,  heavy 
campaign;  most  of  all  in  our  supreme  duty  to  build  up  living,  self-sus- 
taining, self-propagating  native  churches.  Scores  of  you  are  looking 
forward  to  medical  missionary  effort,  other  scores  to  educational  work. 
We  are  students  training  ourselves  for  the  most  permanent  and  endur- 
ing work.  We  are  not  burning  the  bridges  at  once  behind  us  and 
pushing  forth  raw  and  ignorant  into  the  mission  fields.  What  we 
propose  is  no  revolution  of  missionary  policy  or  missionary  organiza- 
tion. We  are  only  sounding  a  rally  back  to  the  cross  and  the  last 
command  of  the  Crucified.  We  only  stand  before  the  Church  of 
Christ  and  challenge  her  to  believe  that  her  duty  will  not  have  been 
done — no,  will  scarcely  have  been  begun — until  she  shall  have  sent  out 
over  this  world  an  army  large  enough  to  secure  the  preaching  of  the 
glad  tidings  of  Christ's  life  and  death  and  blood  to  every  creature  in 
the  world  before  we  die. 

And  as  for  the  objection  that  this  Movement  stands  in  the  serv- 


206  The  Student  Missionary  Appeal 

ice  of  certain  notions  of  eschatology,  I  have  only  to  say  that  those 
who  have  surrendered  it  to  those  who  had  such  notions  did  what  they 
had  no  authority  to  do.  By  what  privilege  did  Dr.  Edward  Lawrence 
turn  over  the  right  and  the  duty  of  the  evangelization  of  the  world  to 
those  whose  notions  of  eschatology  differ  from  liis?  I  reverently  con- 
fess that  I  am  looking  for  the  coming  of  our  Lord  Jesus  Christ;  that  I 
do  remember  the  words  which  He  spoke  when  He  said:  "Watch  ye, 
therefore,  for  ye  know  not  when  the  lord  of  the  house  cometh,  at  even, 
or  at  midnight,  or  at  the  cock-crowing,  or  in  the  morning:  lest  coining 
suddenly  he  find  you  sleeping.  And  what  I  say  unto  you,  I  say  unto 
all,  watch." 

So  I  am  watching  quietly 

Every  day. 
Whenever  the  sun  shines  brightly, 

I  rise  and  say: 
"Surely,  it  is  the  shining  of  His  face!" 
And  look  unto  the  gates  of  His  high  place 

Beyond  the  sea; 
For  I  know  He  is  coming  shortly 

To  summon  me. 

And  daily  I  pray  that  I  may  so  abide  in  Him  that  when  He  who  is 
my  life  shall  appear,  I  may  have  confidence  and  not  be  ashamed  be- 
fore Him  at  His  coming.  And  I  think  I  get  from  my  convictions  as 
to  His  second  advent  new  strength  and  fresh  motive.  But  I  am  not 
willing  to  acknowledge  that  my  brother  who  does  not  look  with  me 
for  the  coming  of  Jesus  Christ  is  absolved  thereby  from  the  same 
share,  which  I  think  rests  upon  me,  of  responsibility  for  the  evangel- 
ization of  the  world.  And  I  never  yet  saw  a  Christian  man  or  woman 
anywhere  that  did  not  believe  that  this  work  of  evangelizing  the 
world  relates  itself  in  some  way  to  the  second  advent  of  our  Lord. 
Do  not  our  standards  or  confessions  of  faith  recognize  that,  in  what- 
ever way,  this  work  that  we  are  doing  is  to  issue  at  last  in  the  glory 
of  the  reappearing  of  the  Son  of  Man?  And  I  see  nothing  to  be 
afraid  of  in  the  fact  that  what  we  are  doing  will  hasten  the  coming 
of  that  radiant  morning  when  the  eastern  skies  shall  be  full  of  the 
glory  of  His  coming.  I  see  nothing  to  be  afraid  of  in  this  relation- 
ship of  our  Lord's  return  to  the  work  of  missions,  when  the  bishops  of 
the  Church  of  England  and  the  churches  related  thereto,  in  the  last 
Lambeth  Conference,  did  not  hesitate  to  send  out  these  words  in  their 
encyclical:  "The  cause  of  the  missions  is  the  cause  of  our  Lord  Jesus 
Christ.  May  this  be  our  aim,  as  it  will  be  our  highest  glory,  to  be 
humble  insti-uments  in  carrying  out  the  loving  will  of  our  Heavenly 
Father  in  lowliness  of  mind,  praying  for  the  Divine  blessing  and  con- 
fident in  the  Divine  promises,  ministering  the  gospel  of  the  grace  of 
God  to  the  souls  that  we  love,  and  thus  in  promoting  the  Kingdom  of 


The  Watchword  of  the  Movement  207 

truth  and  righteousness  fulfill  the  sacred  mission  of  the  Church  of 
God  by  preparing  the  world  for  the  second  advent  of  our  Lord."' 
What  if  it  should  be  true  that  there  should  be  some  who  hold  distorted 
notions  of  eschatologj',  who  still  desire  to  share  with  us  in  the  evan- 
gelization of  the  world?  Shall  we  bid  them  to  stand  off  because  they 
follow  not  with  us?  Or  suppose  it  to  be  true  that  there  are  men  who 
hold  distorted  notions  of  what  the  evangelization  of  the  world  means, 
what  then?  Because  Universalists  hold  distorted  notions  of  the 
truth  of  the  love  of  God,  because  fatalists  hold  distorted  notions 
of  the  truth  of  the  will  of  God,  shall  you  and  I  therefore  surrender 
our  belief  in  the  love  and  the  will  of  God?  I  know  not  what  will 
come  after  this  world  has  been  evangelized.  I  know  not  whether  our 
work  will  be  done  then  or  not.  I  do  not  think  it  will.  But  I  know 
that  until  this  world  is  evangelized  our  work  will  never  be  done. 

And  yet  there  are  those  who  say,  after  we  have  made  all  these 
explanations  and  attempted  to  set  the  matter  clear  before  them,  that 
we  ought  not  to  have  a  watchword  that  requires  as  much  explanation 
as  this.  At  the  last  meeting  of  the  representatives  of  our  Missionary 
Board  in  the  United  States  and  Canada,  in  New  York,  a  secretary 
whom  I  dearly  love  made  this  objection  to  it.  "I  think,"  he  said,  "the 
Movement  ought  not  to  have  a  watchword  that  requires  so  much  ex- 
planation." I  challenge  such  to  find  in  all  history  a  watchword  that 
did  not  need  explanation.  Given  a  watchword  that  needs  no  explana- 
tion, and  there  would  be  no  necessity  for  a  movement  back  of  it. 
Every  great  thing  that  has  ever  been  proposed  has  demanded  explana- 
tion and  defense.  Our  Lord  Himself  was  cast  out  by  the  most  re- 
ligious people  of  His  day,  and  by  their  own  authority,  and  perhaps  by 
their  own  hands,  was  nailed  to  a  cross  and  crucified  between  two 
thieves.  As  I  look  back  over  history  I  do  not  know  of  one  great  move- 
ment that  did  not  need  its  explanation  and  defense.  And  missionaries 
from  China  here  to-night  could  tell  us  that  our  whole  gospel  is  an 
enigma  to  the  Chinese.  Shall  we  therefore  abandon  it ?  If  I  were  to 
say  here  this  evening  that  I  was  a  Calvinist,  many  of  you  here  would 
charge  me  with  believing  what  I  do  not  believe.  If  I  were  to  say 
that  I  was  an  Arminian,  there  are  many  of  you  who  would  charge  me 
with  believing  what  I  do  not  believe.  Every  party,  every  theology, 
every  practical  name  needs  its  explanation  and  defense.  We  only  take 
our  place  with  all  the  movements  that  have  smitten  disobedience  in 
the  face  and  summoned  the  Church  to  new  life,  humility  and  love,  when 
we  stand  in  the  shadow  of  a  watchword  that  challenges  the  contradic- 
tion of  men.  I  think  that  perhaps  the  best  justification  we  can  find 
for  it  lies  in  the  fact  that  the  same  secretary  to  whom  I  have  referred, 
in  a  paper  that  he  read  only  a  few  hours  afterward,  was  obliged,  in 


208  The  Student  Missionary  Appeal 

order  to  convey  his  ideas,  himself  to  use  the  very  words,  "the  evangel- 
ization of  the  world";  and. that  Lawrence,  in  his  book  on  "Modern 
Missions  in  the  East,"  in  the  subsequent  pages  of  Ms  book,  comes  back 
without  one  word  of  apology  to  the  use  in  precise  form  of  the  expres- 
sion which  he  has  reprobated  and  cast  out  in  his  opening  chapters — 
"the  evangelization  of  the  world."  We  have  no  other  words  with 
which  to  express  the  idea,  the  responsibility  of  carrying  to  every 
creature  the  glad  tidings  that  the  Savior  of  Mankind  has  come. 

•  I  should  think  it  great  waste,  however,  to  spend  all  this  evening 
together  in  answering  those  who  object  to  our  watchword,  and  at- 
tempting to  make  a  conciliatory  apology  therefor.  Our  watchword  is 
no  apology  or  ground  of  apology.  Our  watchword  is  an  appeal  and  a 
ground  of  appeal.  The  call  of  our  Movement  is  a  summons  to  take  up 
as  Christ  desires  what  the  Lambeth  Conference  called  "the  work  that 
at  the  present  time  stands  in  the  first  rank  of  all  the  tasks  we  have  to 
fulfill,  the  primary  work  of  the  Church,  the  work  for  which  the  Chris- 
tian Church  was  commissioned  by  our  Lord."  And  therefore  on  this 
positive  side  I  want  to  say,  first  of  all,  that  this  watchword  of  ours  pro- 
poses the  most  true  and  worthy  conception  ever  set  for  life  in  our 
own  or  any  other  day.  I  presume  that  President  Washburn  of  Robert 
College,  Constantinople,  would  be  one  of  the  last  men  in  the  world 
that  would  be  charged  with  any  superficial  views  of  mission  work,  and 
yet  he  himself,  in  a  paper  read  at  the  Congress  of  Missions  at  Chicago, 
in  connection  with  the  World's  Fair,  defined  the  true  aim  of  mis- 
sionary work  by  saying:  "The  true  aim  of  missionary  work  is  to  make 
Christ  Icnown  to  the  world."  And  I  say  that  those  who  denounce 
this  as  a  trivial  and  superficial  task  are  smiting  Jesus  Christ  and  their 
own  faith  in  Jesus  Christ  full  in  the  face.  There  is  in  all  this  world 
no  conception  of  life  and  work  and  sacrifice  and  duty  that  for  one 
moment  can  compare  with  tliis  that  is  set  before  us  in  the  battle-cry 
of  this  Movement  for  foreign  missions.  Where  can  men  find  a  more 
true  and  worthy  work  than  this  of  giving  their  Christ  to  the  souls  of 
men? 

I  remember  very  well  how,  eleven  years  ago,  that  gentle  man  who 
made  himself  so  much  beloved  by  all  who  knew  him,  Professor  Henry 
Drummond,  at  Northfield,  alluding  to  just  this  thing,  said:  "My  fel- 
low-students, the  evangelization  of  the  world  is  not  the  greatest  thing 
in  the  world;  the  greatest  thing  in  the  world  is  doing  the  will  of  G-od." 
Granted.  But  why  play  with  words  in  this  way?  What  was  the  will 
of  God?  Could  God  reveal  His  will  more  clearly,  than  He  did  by 
Himself  surrendering  the  Son  of  His  love  that  He  might  lay  down  His 
life  for  the  redemption  of  the  world?  Could  He  have  revealed  His 
will  more  clearly  than  it  was  revealed  when  Jesus  Christ  upon  the 


The  Watchword  op  the  Movement  209 

■cross  died,  a  propitiation  not  for  our  sins  only,  but  also  for  the  sins  of 
the  whole  world?  The  will  of  God!  Did  not  God's  own  Spirit  say, 
through  God's  apostles,  that  it  was  God's  will  that  all  men  should  be 
saved  and  come  to  the  knowledge  of  the  truth  (I.  Tim.  ii.,  4);  that  He 
did  not  wish  that  any  should  perish,  but  that  all  should  come  to  re- 
pentance (II.  Peter  iii.,  9)  ?  The  will  of  God  has  been  made  so  plain 
to  men  that  it  can  never  be  made  more  plain.  And  that  is  the  will 
of  God,  written  there  in  red  letters  over  the  cross.  High  and  clear 
above  those  other  words,  "Jesus  of  Nazareth,  the  Eang  of  the  Jews," 
are  the  words  written,  "The  evangelization  of  the  world,"  the  preach- 
ing of  the  glad  tidings  of  Him  who  came  not  to  condemn  but  to  save 
the  world,  to  the  whole  world,  which  God  in  Him  came  to  reconcile 
to  Himself. 

And  to  show  that  there  are  great  difficulties  in  the  way  makes  this 
work  seem  only  the  more  true  and  the  more  worthy  to  us.  We  look 
back  to  the  island  of  Sancian  and  see  Francis  Xavier  standing  there 
with  his  hands  outstretched  to  the  great  closed  empire,  saying  in  his 
last  words  of  agony:  "0  rock,  rock,  when  wilt  thou  open  to  my  Mas- 
ter?" We  look  back  to  the  streets  of  Bujia  and  see  Eaymond  Lull 
sinking  under  the  showers  of  stones  hurled  by  Moslem  hands,  illustra- 
ting the  words  of  his  own  great  book,  "He  that  loves  not  lives  not,  and 
he  that  lives  by  the  life  cannot  die."  We  look  back  to  him  with  the 
five  wounds  like  the  wounds  of  his  Master,  in  His  side,  Coleridge  Pat- 
teson,  drifting  in  an  open  canoe  back  to  his  own  with  the  palm  branch 
on  his  breast.  We  look  to  Africa,  to  that  lone  bedside  at  Ilala,  where 
David  Livingstone  knelt  down  and  the  rain  dripped  from  the  eaves  of 
the  hut  as  he  prayed  with  his  last  breath  in  his  loneliness  for  a  blessing 
upon  any  man,  American,  Englishman  or  Turk,  who  should  put  forth 
one  effort  to  heal  the  world's  open  sore.  And  all  these  lives,  with 
their  story  of  difficulty  and  obstacle  and  heroic  endeavor,  pass  before 
us.  Dismay?  Discouragement?  Fear?  These  lives  are  the  torches 
of  God's  flaming  appeal.  They  only  summon  us  with  greater  pathos 
to  take  up  a  Movement  which  gives  opportunity  for  such  heroisms  as 
these.  The  fringe  of  our  duty  barely  touched,  and  the  restless  mil- 
lions waiting!  These  things  only  convince  us  the  more  that  the  evan- 
gelization of  the  world  in  this  generation  lifts  itself  like  a  mountain- 
top  high  and  clear  above  all  low  land,  as  the  highest,  holiest,  truest, 
worthiest  aim  for  the  life  that  belongs  to  Christ.  "I  cannot  but  own," 
said  Principal  Moule,  "that  the  idea  seems  to  me  nobly  true  and  rea- 
sonable." 

And  yet  I  was  told  the  other  day  of  a  certain  great  advocate  of  for- 
eign missions,  now  doing  noble  service  in  our  land,  who  spoke  of  "that 
fantastic  scheme  of  evangelizing  the  world  in  this  generation."     Fan- 


210  The  Student  Missionary  Appeal 

tastic!  The  missionaries  of  India  did  not  think  so,  when  in  their  last 
great  conference  they  passed  a  resohition  of  appeal  which  contained 
these  words:  "Face  to  face  with  284,000,000  of  people  in  this  land, 
for  whom  in  this  generation  you  as  well  as  we  are  responsible,  we  ask, 
will  you  not  speedily  double  the  number  of  laborers?"  The  mis- 
sionaries of  China  did  not  think  so,  when  at  their  last  great  confer- 
ence in  Shanghai  they  deliberately  adopted  a  resolution  "of  the  su- 
preme importance  of  evangelistic  work,"  to  the  effect  that  it  "be 
pushed  forward  with  increased  vigor  and  earnestness,  in  order,  if  possi- 
ble, to  save  the  present  generation,"  and  issued  two  appeals,  one 
calling  for  1,000  men  within  five  years,  "in  behalf  of  300,000,000 
of  unevangelized  heathen,"  and  the  other,  signed  by  Dr.  Nevius 
and  David  Hill,  pleading  for  "the  speedy  carrying  into  execution  of 
our  Lord's  command,  'Go  ye  into  all  the  world  and  preach  the  gospel 
to  every  creature.' "  Fantastic!  The  apostles  did  not  think  so  when 
Paul  wrote  in  those  words  that  have  been  read  to  us  this  evening: 
"Yea,  so  have  I  been  ambitious  to  preach  the  gospel,  not  where  Christ 
was  named,  lest  I  should  build  upon  another  man's  foundation,  but  as 
it  is  written.  They  shall  see  to  whom  no  tidings  of  Him  came,  and  they 
who  have  not  heard  shall  understand."  Fantastic!  The  Son  of  Man 
did  not  think  so,  when  in  the  upper  room,  in  the  hush  and  the  quiet 
and  the  holy  peace  of  the  resurrection  fellowship,  with  hands  stretched 
out  over  the, world.  He  said  to  His  disciples:  "Go  ye  into  all  the  world 
and  preach  the  gospel  to  every  creature."  I  want  to  say,  secondly, 
that  not  only  does  this  Movement  propose  what  is  truest  and  worthiest 
to  be  set  before  our  life,  but  it  proposes  that  which  is  distinctly  feasible 
and  possible.  We  do  not  predict  that  the  world  is  to  be  evangelized  in 
tliis  generation;  although,  when  I  look  back  over  the  history  of  Chris- 
tian missions  in  Cliina  and  mark  that  in  the  lifetime  of  good  Bishop 
Moule,  in  Hangchow,  the  Protestant  Christians  in  China  have  in- 
creased 200,000  per  cent;  when  I  mark  that  fact  I  do  begin  to  feel 
that  perhaps  the  evangelization  of  the  world  in  tliis  generation  may 
not,  after  all,  be  such  a  dream.  We  make  no  predictions,  only  we  do 
say,  with  all  the  conviction  of  our  hearts,  that  we  believe  the  evangeli- 
zation of  the  world  in  this  generation  to  be  a  perfectly  possible  thing. 
It  is  possible  so  far  as  the  world  is  concerned.  Where  is  there 
a  closed  door?  In  the  three  generations  that  have  passed  since  Wil- 
liam Carey  did  his  work,  the  walls  of  exclusion  have  broken  down 
around  every  non-Christian  land.  We  are  not  entitled  to  say  that 
there  is  one  spot  in  the  world  where  the  Christian  Church,  if  it  wants 
to,  may  not  go  with  its  message  of  the  love  and  life  of  God.  All  this 
world  is  open  as  never  before,  the  vast  multitudes  of  its  peoples  ac- 
cessible as  never  before  to  the  preaching  of  the  gospel  of  God's  Son. 


The  Watchword  of  the  Movement  211 

The  evangelization  of  the  world  in  tliis  generation  is  possible  so 
far  as  the  Church  is  concerned.  The  Church  of  Jesus  Christ  has  the 
men.  Let  us  leave  out  of  account  altogether  for  the  moment  the 
mighty  forces  which  Great  Britain  can  pour  into  this  great  work,  and 
let  me  point  out  that  in  this  land  alone  we  have  100,000  ordained  min- 
isters, one-half  of  whom  (is  it  not  true?)  could  be  spared  to  this  land 
without  over-seriously  crippling  the  evangelization  of  our  home  peo- 
ples. That  same  number,  equally  distributed  over  the  world,  would 
accomplish  what  I  think  Dr.  Nevius  once  proposed — viz.,  that  ever}^- 
where  in  this  world  there  should  be  one  ordained  missionary  set  down 
in  the  midst  of  a  population  of  20,000.  With  one  missionary  in  the 
midst  of  every  20,000,  we  could  be  able  in  one  generation,  with  an 
adequate  native  ministry,  to  preach  the  gospel  intelligibly  to  every 
soul  in  the  world.  We  would  have  men  enough  out  of  our  liigher  in- 
stitutions in  this  land  in  this  one  generation.  Two  million  young  men 
and  women  will  be  graduated  from  them.  We  should  need  only  one- 
tenth  of  these  young  people  to  supply  us  with  200,000,  one  one-hun- 
dredth to  supply  us  with  20,000  missionaries.  The  Church  of  Christ 
has  men  enough. 

And  the  Church  of  Christ  has  wealth  enough.  According  to  the 
census  of  1890  the  wealth  of  the  United  States  was  $65,000,000,000. 
If  the  wealth  of  our  land  has  increased  since  in  proportion  as  it  in- 
creased during  the  decade  ending  with  1890,  the  wealth  of  the  people 
of  this  land  is  now  about  $100,000,000,000.  I  presume  that  fully 
one-half  of  it  is  in  the  hands  of  Christians.  Suppose  that  only  one- 
fifth  of  it  is;  that  assigns  $20,000,000,000  to  Christian  control. 
On  this  supposition  all  that  would  be  needed  annually  for  the  evan- 
gelization of  this  world,  all  that  would  be  needed  annually  for  the 
generous  support  of  the  force  of  men  that  would  be  required  for  the 
world's  evangelization,  would  be  about  one-fifth  of  one  per  cent  of 
the  Church's  wealth;  it  would  be  about  one-fifth  of  one-tenth  of  what 
the  Church  adds  every  year  to  its  possessions.  According  to  the  old 
Jewish  law,  men  were  expected  to  give  one  tithe  of  all  their  income  to 
the  Lord.  We  should  need  for  the  world's  evangelization  not  one- 
tenth  of  the  income  of  the  Christian  Church,  nor  one-tenth  of  what 
the  Church  saves  out  of  its  income,  but  only  one-fifth  of  one-tenth  of 
the  annual  increment  of  the  Church's  wealth.  The  Church  of  Christ 
has  not  only  men  enough,  but  means  enough. 

And  no  new  organizations  are  necessary.  We  need  only  the  ex- 
pansion and  enlargement  of  the  instruments  and  agencies  that  have 
been  already  developed. 

My  fellow-Christians,  what  wait  we  for?  "How  long,  0  Lord,  how 
long?"  cries  the  Church,  and  stops  her  ears  to  hear  the  answering 


212  The  Student  Missionary  Appeal 

cry,  "How  long,  0  Church,  how  long?"  We  are  not  straitened  in 
our  God;  we  are  straitened  in  ourselves.  I  would  ask  you  to-night 
the  question  which  Sojourner  Truth  is  said  to  have  asked  Frederick 
Douglass  once,  in  one  of  his  despairing  moods.  "Frederick,"  she  cried 
to  liim  in  a  meeting  where  Douglass  was  presenting  gloomy  views; 
"'•'Frederick/'  she  cried,  "is  God  dead?"  Is  God  dead,  that  face  to  face 
with  a  dying  world  and  with  the  risen  Christ  we  halt  on  the  border 
of  the  promised  land  and  question  whether  what  Christ  said  was  true, 
when  He  declared  His  last  words:  "All  power  is  given  unto  me  in 
iieaven  and  in  earth.  Go  ye  therefore,  and  teach  all  nations." 

Eememher  to-night  the  dying  words  of  Simeon  Calhoun,  who 
'Cried  out  in  the  darkness  that  preceded  the  dawn:  "It  is  my  deep  con- 
viction that  if  the  Church  of  Christ  were  what  she  ought  to  be,  twenty 
years  would  not  pass  away  before  the  story  of  the  cross  would  be  ut- 
tered in  the  ears  of  every  living  creature."  Add  to  that  the  words  of 
the  Earl  of  Shaftesbury:  "In  the  latter  part  of  these  eighteen  cen- 
turies the  Church  of  Christ  has  had  men  enough  and  means  enough 
and  opportunity  enough  to  evangelize  the  world  fifty  times  over." 
Eecall  the  resolution  which  the  American  Board  adopted  at  its  an- 
nual meeting  in  Hartford  in  the  year  1836:  "That,  in  view  of  the 
signs  of  the  times  and  the  promises  of  God,  the  day  has  arrived 
to  undertake  a  scheme  of  operations  looking  toward  the  evangelization 
•of  the  world,  based  upon  the  idea  of  its  speedy  accomplishment."  And 
I  add  to  these  the  words  of  one  greater  than  they  all,  whose  name  is 
high  above  every  name:  "Say  not  ye,  there  are  yet  four  months,  and 
ihen  cometh  harvest?  Behold,  I  say  unto  you,  lift  up  your  eyes,  and 
look  on  the  fields;  for  they  are  wliite  already  to  the  harvest." 

And  now,  lastly,  not  alone  is  the  evangelization  of  the  world  in 
•this  generation  a  true  and  worthy  conception;  not  alone  does  it  pro- 
pose that  which  is  distinctly  possible;  but  it  sets  before  us  also  that 
which  is  our  supreme,  our  primary,  our  imperious  duty.  Would  that 
we  could  simply  this  evening,  laying  aside  all  high  thoughts,  come 
back  quietly  to  the  very  foundations  of  our  Christian  faith  and  our 
Christian  life,  and  in  some  slight  measure  realize  what  it  was  that 
eighteen  centuries  ago  took  place,  when  the  gates  of  Heaven  opened, 
and  out  from  the  glory  of  the  Father  came  One  to  wear  the  livery  of  a 
servant,  to  walk  up  and  down  among  men  as  One  who  came  not  to  be 
ministered  unto  but  to  minister,  and  who  upon  a  cross,  between  two 
thieves,  lay  down  His  life  for  my  life  and  for  yours.  Would  that  recog- 
nizing what  Jesus  Christ  did  we  might  understand  also  for  whom 
Jesus  Christ  did  this!  Not  for  any  little  company  of  those  who  were 
to  be  gathered  out  of  the  world  to  belong  to  Him  while  the  great 
multitudes  stand  beyond  the  pale  of  His  love — He  died  the  propitia- 


The  Watchword  of  the  Movement  213 

tion,  not  for  our  sins  only,  but  also  for  the  sins  of  the  whole  world. 
And  would  that,  recognizing  these  things,  we  might  recognize  also 
that  the  path  which  He  Himself  trod.  He  trod  that  we,  who  are  not 
greater  than  our  Master  and  our  Lord,  might  tread  also,  following  in 
His  footsteps,  and,  obedient  to  those  last  great  commands  in  which  He 
gathered  up,  as  we  saw  last  night,  the  whole  spirit  and  character  and 
purpose  and  principle  of  His  life  and  mission,  when,  with  the  clouds 
of  Heaven  rolling  down  to  catch  Him  out  of  the  sight  of  men,  He  said 
to  the  little  group  that  stood  about  Him  on  the  brow  of  Olivet:  "Ye 
shall  be  witnesses  unto  me  both  in  Jerusalem  and  in  all  Judea  and  in 
Samaria  and  unto  the  uttermost  parts  of  the  earth."  In  the  face  of 
"our  Lord's  great  commission  to  evangelize  all  nations,"  as  the  Lam- 
beth Conference  calls  it,  who  dare  say  that  we  are  not  charged  with  the 
responsibility  of  evangelizing  this  world?  Who  dare  stand  in  the 
presence  of  the  multitudes  who  have  only  one  name  given  whereby 
they  may  be  saved  and  only  one  door  furnished  through  which  they 
may  go  in  to  see  the  Father,  and  deliberately  say  to  them:  "This 
gospel  is  ours;  it  is  not  for  you"?  How  dare  any  of  us  stand  before 
the  home  Church  whose  life  is  low  and  poor  and  squalid  and  shabby 
because  of  the  want  of  that  great  expansive  sacrifice  that  should  send 
its  sons  and  daughters  to  the  uttennost  parts  of  the  earth — how  dare 
any  of  us  stand  under  the  shadow  of  the  cross  of  Jesus  Christ  and 
say  that  it  is  not  our  task  to  bear  His  gospel  through  the  world  to 
every  creature? 

And  how  is  His  gospel  to  be  borne  through  the  world  to  every 
creature  unless  it  be  done  in  the  period  of  one  generation's  existence? 
We  have  no  duty  toward  the  tenants  of  eternity.  The  dead  have 
passed  forever  beyond  our  reach.  Our  children  will  care  for  the  un- 
born of  the  non-Christian  world.  We  stand  face  to  face  between  the 
eternity  past  and  the  eternity  to  come,  with  thousands  of  millions  of 
sinning  and  suffering  men,  ignorant  of  the  name  of  Jesus  Christ,  con- 
fronting us.  How  shall  they  hear  without  a  preacher,  and  how  shall 
they  preach  except  they  be  sent?  And  how  beautiful  upon  the  moun- 
tains are  the  feet  of  those  who  will  carry  to  them  glad  tidings  and 
who  will  publish  peace! 

As  Mr.  Stock  of  the  Church  Missionary  Society  has  said:  "For 
whom  are  we  responsible  to  give  them  this  gospel?  Certainly  not  for 
past  generations;  they  are  beyond  our  reach.  Nor  yet  for  future  gen- 
erations primarily,  although  what  we  do  now  may  have  great  influence 
upon  them.  But  for  the  present  generation  we  are  surely  responsible. 
Every  living  African  or  Persian  or  Chinaman  has  a  right  to  the  good 
news  of  salvation.  They  are  for  him,  and,  as  a  Chinaman  once  said 
to  Eobert  Stewart,  we  break  the  eighth  commandment  if  we  keep  them 


214  The  Student  Missionary  Appeal 

back  from  liim.  So  that  if  we  vary  the  form  of  the  phrase,  and  simply 
sav,  'The  evangelization  of  this  generation/  this  appears  to  be  a  plain 
and  elementary  duty.  We  may  not  have  the  express  command  of 
Christ  for  it,  but  if  we  have  a  general  command  to  make  the  gospel 
known  to  those  who  know  it  not,  there  seems  no  escape  from  the  con- 
clusion that  the  duty  to  make  it  known  to  all — i.  e.,  to  all  now  alive — 
lies  in  the  nature  of  the  case.  This,  at  least,  should  be  our  honest  and 
definite  aim." 

And  now,  fellow-students,  is  it,  is  it?  We  sit  to-night  under  the 
shadow  of  it.  We  tell  those  who  ask  us  what  our  watchword  is,  it  is, 
"The  Evangelization  of  the  World  in  this  Generation."  But  is  it? 
Let  us  think  what  it  means.  Eight  hundred  years  ago,  in  a  town  in 
Southern  France,  a  Pope  of  the  Church  of  Eome  stood  on  a  scaffold, 
and  he  spoke  with  words  of  living  and  fiery  earnestness  to  the  great 
throng  that  stood  below,  and  from  time  to  time,  as  he  set  before  them 
the  shame  of  the  sepulcher  of  their  Lord  in  infidel  hands,  the  cry  arose, 
catching  words  that  he  himself  had  spoken:  "It  is  the  will  of  God;  it 
is  the  will  of  God!"  And  out  from  the  market  place  in  that  French 
town  swept  a  movement  that  lined  all  the  highways  of  Europe  with 
crusaders'  graves,  that  bathed  in  the  best  blood  of  the  world 

"those  holy  fields 
Over  whose  acres  walked  those  blessed  feet 
That,  eighteen  hundred  years  ago,  were  nailed 
For  our  advantage  to  the  cruel  tree." 

All  that  the  crusades  meant  to  Europe,  that  watchword  means  to  us — 
homes  rent  asunder,  idols  thrown  off  their  resting  places,  new  stand- 
ards of  sacrifice  and  heroism,  and  all  life  lifted  up.  The  Evangeliza- 
tion of  the  World  in  this  Generation  is  no  play-word.  It  is  no  motto 
to  be  bandied  about  carelessly  as  a  thing  not  twined  into  the  very 
tendrils  of  our  hearts.  The  Evangelization  of  the  World  in  this 
Generation  is  the  summons  of  Jesus  Christ  to  every  one  of  us  to  lay 
ourselves  upon  a  Calvary  cross,  ourselves  to  walk  in  the  footsteps  of 
Him  who,  though  He  was  rich,  for  our  sakes  became  poor,  that  we 
through  His  poverty  might  be  rich,  ourselves  to  count  our  lives  as  of 
no  esteem  that  we  may  spend  them  as  He  spent  His  for  the  redemp- 
tion of  the  world.  This  is  the  call  of  Christ  in  this  world  of  ours. 
Shall  we  heed  that  call  to-night? 

"He  has  sounded  forth  the  trumpet  that  shall  never  call  retreat, 
He  is  sifting  out  the  souls  of  men  before  His  judgment  seat, 
Oh,  be  swift,  my  soul,  to  meet  Him,  oh,  be  jubilant,  my  feet! 
The  Lord  is  marching  on." 

Is  He  to  march  on  alone,  or  are  we  to  march  hand  in  hand  with  Him, 
though  it  be  up  the  steep  path  of  Calvary?    Years  and  years  ago  He 


The  Watchword  of  the  MovexMext  215 

trod  His  way  of  weary  suffering  by  Himself.  ''Who  is  this,"  said 
one  who  saw  Him  coming.  "Who  is  this  that  cometh  from  Edom, 
with  dyed  garments  from  Bozrah?  *  *  *"  "I  that  speak  in 
righteousness,  mighty  to  save."  "Wherefore  art  Thou  red  in  thine 
apparel,  and  Thy  garments  like  him  that  treadeth  in  the  winefat?"  "I 
have  trodden  the  wdnepress  alone,  and  of  the  people  there  was  none 
with  Me."  Once  He  went  out  alone.  Shall  He  go  out  alone  once 
more?  Nay,  Lord,  we  whom  Thou  hast  bought  with  Thine  own 
blood  will  go  with  Thee  now,  with  Thee  until  that  great  day  when 
the  marks  of  the  crown,  of  thorns  shall  be  covered  and  concealed  for- 
evermore  with  the  crown  of  Thine  imperishable  victory. 

A    PRAYER 

Love  Divine,  lift  up  before  us  to-night,  we  pray  Thee,  Tliine 
own  cross,  that  we.  Thy  brethren,  may  understand  something  of  Thy 
passion  and  Thy  suffering,  and  may  hear  Thine  own  voice  calling  us 
over  the  tumult  of  our  life's  wild,  restless  sea  to  follow  Thee.  We  look 
upon  Thee,  the  Son  of  God,  as  Thou  dost  go  forth  to  war  to  gain  Thy 
kingly  crown,  and  we,  whom  Thou  hast  bought  with  Thine  own 
precious  blood,  we  join  Thee  in  that  niighty  warfare,  that  we  may 
stand  at  last  with  Thee  in  the  quiet  and  the  glory  of  the  eternal  vic- 
tory. Only  come  Thou  close  to  us,  we  pray  Thee,  and  lay  Tliine  own 
dear  thorn-crowned  head  upon  our  breasts  and  lay  Thy  dear  nail- 
pierced  hands  in  our  hands,  that  we  may  understand  something  of 
what  it  is  to  which  Thou  dost  summon  us.  And  nestling  to  Thee  as 
friends  steal  close  to  friends,  may  we  gain  from  Thee,  and  from  the 
touch  of  Thy  heart  of  love,  that  new  vision  of  what  is  gold  and  what 
is  stubble,  that  shall  enable  us  from  this  hour,  laying  aside  all  else,  to 
make  Thine  own  dear  self  Lord  of  our  life,  and  to  hand  over  to  Thee 
absolutely  and  forever  all  that  we  have  and  are.  Bow  us  down,  we 
pray  Thee,  in  the  quiet  of  a  great  humility,  that,  recognizing  how  far 
short  we  have  come  of  Thy  loving  sacrifice,  we  may  be  willing  this 
night  to  take  up  our  own  crosses  and  follow  Thee.  The  foxes  had 
their  holes  and  the  birds  had  their  nests  in  the  deserts  of  Galilee.  Thy 
couch  was  the  sod,  0  Thou  Son  of  God,  in  the  deserts  of  Galilee!  Lead 
us,  we  pray  Thee,  out  of  our  luxury,  out  of  our  wastefulness,  out  of 
our  sin,  into  the  deserts  with  Thyself,  that  we  may  lie  down  by  Thy 
side;  and,  crowding  all  things  weak  and  mean  into  their  proper  place 
outside  of  our  life,  may  we  turn  forever  away  from  the  lust  of  the 
flesh  and  the  lust  of  the  eye  and  the  pride  of  life,  while  we  give  our- 
selves wholly,  with  all  whom  we  love,  and  forevermore,  to  the  doing 
of  Thy  sweet  will,  even  unto  the  uttermost  parts  of  the  earth. 

And  now,  in  this  moment  of  hush,  0  Christ,  seal  Thou,  we  pray 


216  The  Student  Missionary  Appeal 

Thee,  a  new  covenant  with  every  hfe  here  to-night,  that  we  may  go 
out  from  this  place  to  live  no  more  as  unto  ourselves,  but  unto  Him 
who  died  for  us  and  rose  again.  Hear  us,  dear  Father,  because  we  do 
so  utterly  need  that  Thou  shouldst  hear  us  and  that  Thou  shouldst  do 
within  us  the  lasting  work  of  the  new  creation,  through  the  grace  and 
in  the  name  of  Thy  dear  Son,  our  Brother,  our  Friend,  our  King. 
Amen. 


Ube  3Beatific  IDision  of  an  iSvanQcU^cb  '^lmorl^ 


THE    BEATIFIC  VISION   OF  AN    EVANGELIZED  WORLD 

President  Charles  Cuthbert  Hall,  D.  D. 

"And  after  these  things  I  saw,  and  behold,  a  great  multitude 
which  no  man  could  number,  out  of  every  nation,  and  of  all  tribes  and 
peoples  and  tongues,  standing  before  the  throne  and  before  the  Lamb; 
arra3'ed  in  white  robes,  and  palms  in  their  hands;  and  they  cry  with 
a  great  voice,  saying,  Salvation  unto  our  God,  which  sitteth  on  the 
throne,  and  unto  the  Lamb." — Eev.  vii.,  9,  10. 

This  should  be  an  hour  of  vision.  The  purposes  that  brought 
us  together  have  been  accomplished.  The  time  of  dispersion  is  at 
hand.  Standing  here,  in  the  Spirit  of  the  Lord's  Day,  our  discus- 
sions for  a  time  give  place  to  worship,  our  eager  study  of  means  con- 
summates itself  in  the  contemplation  of  the  end  for  which  these 
means  exist;  and  each  student  of  problems  lifts  up  his  eyes  to  look 
far  on  into  the  coming  glory.  "After  these  things  I  saw."  It  is  a 
vision;  the  beatific  vision  of  an  evangelized  world. 

"Behold,  a  great  multitude  which  no  man  could  number,  out  of 
every  nation,  and  of  all  tribes  and  peoples  and  tongues,  standing  before 
the  throne  and  before  the  Lamb;  arrayed  in  white  robes  and  palms 
in  their  hands;  and  they  cry  with  a  great  voice,  saying,  Salvation 
unto  our  God  which  sitteth  on  the  throne,  and  unto  the  Lamb."  It  is, 
I  say,  the  beatific  vision  of  an  evangelized  world.  In  those  human 
undertakings  which  carry  in  themselves  the  mark  of  power  and 
the  prophecy  of  success  it  is  generally  possible  to  find  that  three  con- 
ditions are  fulfilled.  There  is,  first,  a  distinct  end  in  view.  That  is 
vision.  There  is,  secondly,  a  thorough  belief  in  the  possibility  of  at- 
taining that  end.  That  is  faith.  There  is,  thirdly,  a  practical  con- 
fidence in  the  fitness  and  the  adequacy  of  the  means  that  are  being 
iised  to  reach  that  end.  That  is  energy.  These  three — the  vision, 
the  faith,  the  energy — meet  in  the  undertaking  destined  to  succeed. 
The  vision  is  there — "in  sunny  outline,  brave  and  clear";  the  end  is 
conceived,  and  the  end  is  in  view  from  the  beginning.  The  faith  is 
there;  believing  that  the  vision  of  the  glorious  end  is  not  a  mockery, 
not  an  illusion,  to  taunt  the  heart  and  to  evade  its  grasp  forever,  but 
a  truth,  a  fact,  a  goal  that  can  be  reached,  a  goal  that  shall  be  reached 
in  the  fullness  of  time.  The  energy  is  there;  confident  in  the  means  as 
related  to  the  end;  using  the  means  in  hope  as  the  fit  and  adequate 
and  reasonable  steps  toward  the  consummation  of  the  vision. 

219 


220  The  Student  Missionary  Appeal 

This  vast  convocation  of  the  friends  of  missions  is  not  an  end 
in  itself;  it  is  the  outward  and  visible  sign  of  a  greater  undertaking. 
If  a  person  totally  unacquainted  with  the  purpose  of  this  gathering 
had  by  some  means  been  transported  hither  to  watch  the  proceedings 
of  the  last  four  days,  the  effect  produced  upon  the  mind  of  that  ob- 
server by  what  has  transpired  here  must  surely  be  the  thought  of  some 
great  undertaking  lying  back  of  this  convention,  and  accounting  for 
the  earnestness  of  its  constituents.  By  the  common  note  of  brother- 
hood in  all  these  proceedings,  by  the  gleam  of  unworldly  ambition  in 
every  eye,  by  the  human  sympathy  on  every  brow,  by  the  lines  of 
thought  converging  upon  One  lifted  up  from  the  earth,  it  must  appear 
even  to  a  stranger  that  we  have  met  not  for  the  mere  sake  of  meeting, 
but  because  the  mighty  magnet  of  some  greater  undertaking  has  drawn 
us  together,  holding  heart  to  heart. 

And  now,  as  the  hour  of  dispersion  approaches,  and  while  our 
minds  are  full  of  many  new  and  educating  thoughts,  it  is  well  for  us 
all,  it  is  well  for  the  cause  we  represent,  "after  these  things"  to  take 
one  long,  clear,  faith-filled  look  upon  that  supreme  undertaking  of 
which  this  convention  is  in  these  latter  days  one  of  many  outward 
signs.  We  have  prayed,  we  have  pondered,  we  have  reasoned  together, 
we  have  heard  the  voices  of  experience,  the  voices  of  testimony,  the 
voices  of  instruction;  now  may  we  have  vision;  broadest,  clearest 
vision  wherein  every  one  who  has  sat  in  these  heavenly  places  of 
counsel  shall  say:  "After  these  thing  I  saw;."  If  we  may  but  see,  see 
clearly,  see  confidently,  see  eye  to  eye  the  prize  of  God's  high  calling 
set  before  us  in  this  undertaking,  then  shall  the  true  purpose  of  our 
convocation  be  attained. 

"All  we  have  willed  or  hoped  or  dreamed  of  good  shall  exist. 
Not  its  semblance,  but  itself." 

I  have  said  that  in  those  human  undertakings  which  carry  in 
themselves  the  mark  of  power  and  the  prophecy  of  success  it  is  gener- 
ally possible  to  find  that  three  conditions  are  fulfilled,  a  distinct  end 
is  in  view:  that  is  vision;  the  end  in  view  is  thought  to  be  attainable: 
that  is  faith;  the  means  to  reach  that  end  are  used  with  confidence: 
that  is  energy.  I  accept  these  three  notes  of  a  valid  undertaking.  I 
apply  them  to  that  supreme  undertaking  for  which  this  convention 
stands  as  an  outward  and  visible  sign:  the  undertaking  of  the  world's 
evangelization.  I  seek  to  know  our  vision,  our  faith,  our  energy,  to 
ask  if  the  end  is  clear  before  our  eyes,  if  faith  believes  that  end  at- 
tainable, and  if  we  trust  the  means  in  use  as  leading  toward  that  end. 

I.  Our  Vision.  "After  these  things  I  saw  /"  It  is  the  beatific 
vision  of  an  evangelized  world.  "Behold  a  great  multitude  which  no 
man  could  number,  out  of  every  nation,  and  of  all  tribes  and  peoples 


The  Beatific  Vision  of  an  Evangelized  Would  221 

and  tongues,  standing  before  the  throne  and  before  the  Lamb,  ar- 
rayed in  white  robes  and  palms  in  their  hands;  and  they  cry  with  a 
great  voice,  saying,  Salvation  unto  our  God  which  sitteth  on  the 
throne,  and  unto  the  Lamb." 

May  every  eye  be  purged  of  all  dimness,  of  all  near-sightedneas 
("seeing  only  what  is  near"  and  what  is  local),  of  all  mistaking  of 
means  for  ends;  and  may  the  beatific  vision  of  a  world  evangelized  be 
set  before  us  as  it  was  set  before  him  who  on  that  Lord's  Day  long  ago 
saw  the  unfolding  of  the  plan  of  God.  The  ardor,  the  consecration, 
the  unity  of  missionary  work  are  determined  by  the  clearness  of  the 
vision,  by  the  definiteness  of  the  hope,  by  the  assurance  of  an  end 
toward  which  all  means  are  tending. 

WTiat,  then,  is  our  vision  of  a  world  evangelized?  It  is,  first,  the 
vision  of  the  innumerable  multitude.  "Behold  a  great  multitude 
which  no  man  could  number."  There  is  power,  power  to  oppress  or 
power  to  exalt  the  soul,  in  the  thought  of  numbers,  when  the  units 
of  calculation  are  human  lives.  The  enormous  figures  of  the 
astronomical  distances  convey  to  the  common  mind  little  significance 
and  less  emotion,  but  when  he  who  has  learned  Christ's  valuation  of 
human  life  computes  humanity  in  terms  of  soul-possibility  and  soul- 
destiny,  his  own  spirit  is  first  bowed  to  the  earth  by  a  world  without 
Christ,  then  exalted  to  heaven  by  a  world  evangelized.  To-day,  hun- 
dreds, thousands,  tens  of  thousands,  hundreds  of  thousands,  millions, 
tens  of  milhons,  hundreds  of  millions  without  God  and  without  hope 
in  the  world.  Who  that  has  the  mind  of  Christ  can  endure  the  thought, 
wlio  can  rise  above  the  oppression  of  the  thought  save  by  the  vision 
of  "the  great  multitude  which  no  man  could  number." 

It  is,  again,  the  vision  of  the  ecumenical  multitude.  "Behold, 
a  multitude  innumerable,  out  of  every  nation,  and  of  all  tribes  and 
peoples  and  tongues."  I  love  that  far-reaching  word,  "ecumenical." 
It  means,  "out  of  the  whole  inhabited  world."  When  the  Czar  of  Eus- 
sia  set  the  imperial  crown  upon  his  own  head  there  came  to  his 
coronation  representatives  from  the  whole  inhabited  world;  from  the 
plains  of  Tartary,  from  the  ghats  of  India,  from  the  ancient  seats  of 
China,  from  empires  and  presidencies  of  the  West.  It  was  an  ecu- 
menical representation.  Yet  how  feeble  is  the  most  splendid  spectacle 
of  history-  beside  the  vision  of  a  world  evangelized,  where,  standing 
before  the  throne  of  God  and  of  the  Lamb,  is  the  multitude  uncounted, 
attesting  the  unity  of  the  race  and  the  universal  value  of  the  gospel. 
Out  of  every  nation,  and  of  all  tribes  and  peoples  and  tongues,  they 
certify  that  beneath  all  differences  of  race  and  language  and  ancestral 
faith  there  is  a  brotherhood  of  spirit  that  can  be  reached  and  made 
conscious  of  itself  through  an  incarnation  of  God,  "once  for  all." 


222  The  Student  Missionary  Appeal 

It  is,  again,  the  vision  of  the  purified  multitude.  The  multitude 
innumerable,  ecumenical,  arrayed  in  white  robes.  Not  only  reached 
but  changed;  changed  in  the  very  habit  and  investiture  of  life;  the 
barbaric  nakedness  is  covered,  the  unclean  habiliments  of  pagan 
ethics,  the  rent  garment  of  superstitious  madness,  are  put  off;  they 
are  clothed  and  in  their  right  mind.  Oh!  the  splendor  of  that  vision 
of  cleanness  for  uncleanness,  the  white  robe  of  holy  living  for  the 
foul  mantle  of  abominable  idolatries,  the  redemption  of  innumerable 
throngs  of  our  brother-men  from  the  festering  confusion  of  nameless 
iniquities,  to  the  ordered  calm  of  the  godly,  righteous  and  sober  life. 
Arrayed  in  white  robes  and  so  standing  before  God's  throne!  Circle 
on  circle  of  changed  lives,  vested  in  stoles  of  purity.  They  seemed 
to  Dante's  kindling  eye  like  the  enclustering  petals  of  some  tran- 
scendent flower.    He  called  it  "The  White  Eose  of  Paradise!" 

It  is,  again,  the  vision  of  the  triumphant  multitude.  The  mul- 
titude innumerable,  ecumenical,  white-robed,  with  palms  in  their 
hands.  They  were  not  subdued  by  force;  they  are  conquerors,  and 
more  than  conquerors.  No  sword  of  Islam  coerced  them  to  dis- 
cipleship.  They  braved  the  sword,  the  flame,  the  fangs  of  beasts,  the 
fury  and  contempt  of  friends,  that  they  might  walk  in  the  liberty 
wherewith  Christ  makes  His  children  free.  These  are  they  that  came 
out  of  great  tribulation  that  they  might  obtain  a  better  resurrection. 
These  are  they  that  •  surrendered  the  privileges  and  prerogatives  of 
caste,  that  renounced  the  lascivious  indulgences  of  heathen  cults; 
these  are  they  that  in  Madagascar,  in  Central  Africa,  in  Polynesia, 
in  the  Punjab  of  India,  endured  hardness  as  good  soldiers  of  Jesus 
Christ,  meekly  suffering  the  contradiction  of  sinners  against  them- 
selves, and  rejoicing  that  they  were  counted  worthy  to  suffer  shame 
for  His  name.  Therefore  are  they  before  the  throne  of  God  and  serve 
Him  day  and  night  in  His  temple.  They  deemed  that  the  sufferings 
of  this  present  time  were  not  worthy  to  be  compared  with  the  glory 
that  should  be  revealed;  and  Christ  found  no  more  valiant  and  tri- 
umphant spirits  than  among  those  who  out  of  the  darkness  of  idola- 
trous ignorance  emerged  into  His  marvelous  light. 

It  is,  once  again,  the  vision  of  the  Christ-saved  multitude.  The 
multitude  innumerable,  ecumenical,  white-robed,  triumphant,  crying 
with  a  great  voice,  "Salvation  unto  our  God  which  sitteth  on  the 
throne,  and  unto  the  Lamb."  The  perennial  value  of  the  cross  of 
Calvary,  the  eternal  excellence  of  the  blood  of  sacrifice,  the  perpetual 
freshness  of  the  everlasting  gospel,  shine  in  that  vision  of  a  world 
evangelized.  "Neither  is  there  salvation  in  any  other"  is  the  first  an- 
nouncement and  the  last  conclusion.  Many  different  gospels,  which 
arc  not  other  gospels,  press  their  claims  and  attract  their  followers. 


The  Beatific  Vision  of  an  Evangelized  World  223 

but  in  the  vision  at  the  end  of  the  days,  ten  thousand  times  ten 
thousand  voices  cry:  "Worthy  is  the  Lamb  that  was  slain  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and  honor,  and  glory 
and  blessing.  For  Thou  wast  slain  and  hast  redeemed  us  to  God  by 
Thy  blood,  out  of  every  kindred  and  tongue  and  people  and  nation." 

II.  I  proceed  from  the  consideration  of  our  vision  to  speak  of 
our  faith.  What  we  have  described  is  what  we  see,  as  the  beatific 
vision  of  a  world  evangelized.  This  is  the  end  set  before  us.  Do  we 
believe  that  end  to  be  attainable?  Is  it  that  end  which  we  reasonably 
and  confidently  expect  as  the  result  of  missions,  or  is  it  a  dream  of 
excited  imaginations,  a  delusion  of  fond  and  self-deceiving  en- 
thusiasm? 

Evidently  a  belief  that  its  end  can  be  attained  is  fundamental 
in  the  missionary  operations  of  the  Church  of  Christ.  If  the  Church 
does  not  believe  in  what  it  declares  to  be  its  hope,  if  its  faith  is  not 
commensurate  with  its  vision,  then  its  labor  is  in  vain,  and  they  who 
commit  themselves  to  the  vision,  while  lacking  faith  in  its  attainable- 
ness,  are  of  all  men  most  pitiable.  I  pause  to  remind  you  that  belief 
is  not  demonstration.  A  man  may  believe  what  he  cannot  demon- 
strate. Hope  that  is  seen  is  not  hope.  Faith,  when  it  passes  into 
demonstration  is  not  faith.  But  blessed  are  they  that  have  not  seen 
and  5'^et  have  believed.  Blessed  are  they  who,  seeing  the  end  only 
with  the  eyes  of  faith,  dare  to  lay  hold  upon  that  end  with  strong  be- 
lief and  unconquerable  expectation.  So  stand  we  to-day;  our  faith 
commensurate  with  our  vision.  We  dare  to  believe  that  that  in- 
numerable, ecumenical,  white-robed,  triumphant,  Christ-saved  mul- 
titude shall  stand  before  the  throne  of  God  and  of  the  Lamb;  that 
llie  beatific  vision  of  a  world  evangelized  shall  be  fulfilled.  Never, 
perhaps,  since  the  apostolic  age,  was  that  faith  more  positively  held 
or  more  vividly  apprehended  than  now.  It  rises  like  some  buoyant 
and  impulsive  vessel  of  the  sea  over  the  mountainous  waves  of  hinder- 
ing conditions.  Consider  what  hindering  conditions  our  faith  sur- 
mounts! 

It  surmounts  the  long  delay  of  time,  with  the  wasted  ages  of  the 
Church's  lethargy.  What  incredible  stagnation  and  stupor  wasted  the 
Church's  strength  for  centuries!  What  internal  contention,  what 
lust  of  civil  power,  what  unhallowed  conquests  occupied  her,  whilst 
the  world  grew  old  and  terrible  with  sin.  What  strange  distrust,  what 
contemptuous  rebuffs,  what  insensate  opposition  were  meted  out  to 
the  few  chosen  souls,  who,  as  lights  amid  the  darkness,  went  forth  in 
the  seventeenth  and  eighteenth  centuries  to  preach  among  the  nations 
the  unsearchable  riches  of  Christ.  Oh!  what  enormous  lapse  of 
wasted  time  lying  between  the  fourth  century  and  the  nineteenth; 


224  The  Student  Missionary  Appeal 

what  arrested  development  between  the  golden  promise  of  the  ante- 
Nicene  church  and  the  days  when  English  ships  would  not,  even  for 
money,  carry  English  missionaries,  and  when  British  officers  expelled 
from  colonial  regiments  men  of  heathen  birth  who  had  dared  to  con- 
fess their  belief  in  Jesus  Christ.  Yet  with  what  buoyancy  our  faith 
in  the  vision  of  a  world  evangelized  rises  above  that  mountainous 
wave  of  hindrance  and  delay! 

It  surmounts  the  deeply  intrenched  systems  of  religion  in  the 
non-Chiistian  world.  The  wider  knowledge  of  oriental  religions  but 
enhances  one's  conception  of  their  awful  and  sinister  power.  With 
every  possible  concession  to  the  grave,  pathetic  beauty  of  Confucius, 
to  the  heroic  idealism  of  Buddha,  to  the  dauntless  monotheism  of 
Mohammed,  contact  with  the  ethnic  faiths  discloses  their  retarding 
effect  on  human  development  and  their  incalculable  strength  of 
hereditary  tendency.  Operating  without  interruption  through  scores 
of  generations,  they  have  pre-empted  the  territory  of  thought,  they 
have  petrified  habits  of  life,  they  have  determined  the  ethical  and 
spiritual  point  of  view,  they  have  built  up  gigantic  walls  of  exclusion 
against  Christian  influence.  Yet  our  faith  in  the  vision  of  a  world 
evangelized  soars  above  these  ancient  liindrances  like  an  eagle  above 
the  frowning  battlements  of  a  walled  city. 

It  surmounts  the  moral  and  social  dismemberment  of  the  non- 
Christian  world.  They  who  have  looked  most  closely  into  the  social 
and  moral  problems  of  the  Mohammedan  and  heathen  world  tell  us 
that  the  wreckage  of  the  holiest  institutions  and  the  perversion  of  the 
fundamental  relationships  is  ruinously  extensive  and  devilishly  com- 
plete; that  the  moral  fabric  of  life  is  seamed  with  chasms  and  fissures 
as  by  an  earthquake;  that  the  whole  structure  of  society  must  be 
rebuilt  from  roof  to  corner-stone;  that  the  very  axioms  of  conduct 
must  be  questioned,  if  not  denied.  It  is  a  stupendous  proposition. 
Before  it  the  courage  of  man  droops  like  a  fading  leaf;  but  our  faith 
in  the  vision  of  a  world  evangelized  surmounts  even  this. 

By  what,  then,  it  may  be  asked,  is  such  a  faith  inspired?  From 
what  considerations  does  it  derive  its  extraordinary  (and  apparently 
unconquerable)  buoyancy?  Why,  in  the  presence  of  such  hindrances, 
delays  and  difficulties,  do  we  dare  to  believe  the  end  attainable? 

Because  we  believe  the  world-wide  significance  of  the  atonement, 
the  world-wide  adaptability  of  the  gospel,  the  world-wide  unity  of  the 
race. 

We  believe,  I  say,  the  world-wide  significance  of  the  atonement. 
To  all  who  are  here,  and  to  many  thousands  of  Christ's  Avorkers  who 
are  not  here,  the  Cross  is  the  central  point,  not  in  history  alone,  but  in 
the  very  life  of  humanity.   Beginning  from  that  central  sign  of  sacri- 


The  Beatific  Vision  op  an  Evangelized  World  225 

fice  we  estimate  the  possibility  of  good  for  the  race.  The  Cross  cannot 
stand  for  anything  less  than  God's  relation  to  humanity.  "So  God 
loved  the  world."  Nor  can  we  state  the  significance  of  the  atonement 
in  terms  less  broad  than  those  of  the  apostle  St.  John:  "He  is. the 
propitiation  for  our  sins,  and  not  for  ours  only,  but  also  for  the  whole 
world."  The  depths  of  that  mystery  of  atoning  power  are  indeed  un- 
fathomable by  man's  mind;  the  love  of  Christ  transcends  knowledge; 
the  efficacy  of  His  sacrifice  we  cannot  measure;  but  no  centuries  of 
delay,  no  mountainous  accumulation  of  obstacles,  can  destroy  our  faith 
in  the  vision  of  a  world  evangelized,  while  from  Calvary  sounds  that 
note  of  world-wide  hope:  "I,  if  I  be  lifted  up  from  the  earth,  will  draw 
all  men  unto  Myself." 

We  believe,  also,  the  world-wide  adaptability  of  the  gospel.  As 
the  elemental  substances  of  human  food — bread  and  water — are  com- 
mon symbols  of  nutrition  in  all  the  world,  so  this  bread  of  life,  this 
water  of  life,  this  essential  message  of  God's  love,  contains  apparently 
an  answer  to  one  of  the  primary  intuitions  of  the  heart  of  man.  Many 
pliilosophical  applications  and  extensions  and  interpretations  of  the 
gospel  are  presented  in  vain  to  understandings  affected  by 
the  hereditary  influences  of  other  philosophical  systems;  but 
the  gospel  itself,  in  its  essential  note  of  simplicity,  is,  like 
bread,  like  water,  like  the  light  of  the  sun,  a  universal  idea, 
which  exists  apart  from  any  local  adaptations,  a  race- 
word,  from  the  heart  of  God  to  the  heart  of  man.  Therefore  there  is 
no  dismay  in  confronting  heathen  minds  with  the  evangelical  message. 
If  we  saw  a  disciple  of  Confucius  dying  of  starvation,  with  what  con- 
fidence would  we  offer  him  bread  and  water,  knowing  that  those  ele- 
ments of  nutrition  are  related  to  all  human  bodies.  Even  so  does  the 
elementary  substance  of  the  gospel  relate  itself  to  that  in  man's  con- 
sciousness which  is  fundamental,  original,  generic,  racial. 

We  believe,  therefore  be  it  said,  the  world-wide  unity  of  the  race. 
Christianity  is  cosmopolitan.  The  world  seems  small  and  homo- 
geneous as  w^e  view  it  from  the  hill  of  Calvary.  "Neither  Jew  nor 
Greek,  neither  bond  nor  free,  for  all  are  one  man  in  Christ  Jesus." 
And  not  only  so;  the  unity  of  the  race  is  realized  not  alone  in  Christ, 
it  is  realized  literally,  intrinsically,  apart  from  Christ.  The  physical 
structure  of  the  race  is  one;  the  fundamental  instincts  and  passions  of 
the  race  are  one;  the  elementary  Joys  and  sorrows  of  the  race  are  one; 
the  spiritual  intuitions  of  the  race,  when  we  go  back  of  local  differen- 
tiation, are  one.  The  brotherhood  of  man  is  a  trinal  fact — of  the  body, 
of  the  mind,  of  the  soul.  And  if  to  one  portion  of  the  race  has  come 
the  great  Word  that  makes  all  things  new — that  sanctifies  manhood, 
that  rebuilds  humanity  as  a  temple  of  the  living  God — then,  because 


226  The  Student  Missionary  Appeal 

the  race  is  one,  we  know  that  that  great  Word  can  be  understood  every- 
where, and  can  do  for  the  whole  race  what  it  has  done  for  a  portion 
of  the  race. 

III.  I  proceed  now,  finally,  to  speak  of  our  energy.  It  was  said 
at  the  beginning  that  vision,  faith  and  energy  are  three  conditions  of 
a  vaHd  and  successful  undertaking.  Vision  of  the  end  in  view,  faith 
that  that  end  shall  be  attained,  energy  born  of  confidence  in  the  fit- 
ness and  adequacy  of  the  means  used  to  reach  the  end.  This  day  our 
eyes  are  looking  on  the  mighty  end,  the  beatific  vision  of  a  world 
evangehzed.  This  day  we  have  made  again  the  confession  of  our  faith 
in  the  attainment  of  that  end.  There  remains  a  word  that  should  be 
spoken  of  the  means  by  which  the  Church  to-day  is  working  toward 
the  attainment  of  her  end;  of  the  methods  through  which,  inspired 
and  counseled  by  God,  the  Holy  Spirit,  the  Paraclete,  the  Comforter, 
she  is  expressing  the  energy  and  confidence  of  her  faith  in  the 
beatific  vision. 

Four  noble  methods  of  expression  are  translating  into  progress- 
ive results  the  energy  of  those  before  whose  eyes  the  vision  of  a  world 
evangelized  is  ever  present.  The  pure  evangelism  of  the  New  Testa- 
ment; the  social  value  of  Christianity  in  non-Christian  communities; 
the  appeal  to  intelligence;  the  appeal  to  youth. 

In  this  age  of  active,  nervous  intellectualism,  when  the  whole  con- 
tent of  religion  is  under  review,  and  when,  from  time  to  time,  restate- 
ments of  fundamental  ideas  appear,  no  fact  in  the  situation  is  more 
clearly  defined,  I  think,  than  that  each  attempt  to  restate  the  pure 
evangelism  of  the  New  Testament  in  terms  involving  a  departure 
from  the  apostolic  doctrine  is  followed  by  a  fresh  reaction  of  the 
churches  toward  the  primitive  truth.  By  the  pure  evangelism  of  the 
New  Testament  I  mean  Christ,  the  cross,  the  Pentecostal  gift;  Christ 
as  very  God,  the  cross  as  the  symbol  of  the  Divine  sacrifice,  the  Pente- 
costal gift  as  the  medium  of  regeneration  to  a  world  dead  in  trespasses 
and  sins.  No  restatement  on  these  lines  brings  any  result  but  fresh 
reaction  toward  the  apostolic  truth.  And  that  truth  unadulterated, 
undiminished,  unaltered,  is  the  first  and  chief  est  hope  of  missions.  The 
world-wide  enterprise  of  Christian  missions  is  sustained  by  the  un- 
utterable confidence  of  men  and  women  in  the  pure  evangelism  of  the 
New  Testament  as  the  power  of  God  unto  salvation.  But  for  that 
faith  the  beatific  vision  of  a  world  evangelized  would  melt  into  thin 
air,  leaving  no  trace  behind. 

And  with  this  first  and  chiefest  means  of  power  founded  in  the 
Word  of  revelation  is  another  and  a  kindred  means,  which  is  becoming 
more  and  more  characteristic  of  modern  missions;  it  is  the  social  value 
of  Christianity  in  non-Christian  communities.     Christianity  not  only 


The  Beatific  Vision  op  an  Evangelized  World  227 

as  a  voice  and  a  message  ringing  through  the  darkness  of  heathen 
souls,  but  Christianity  as  a  constructive  force  in  the  non-Christian 
community,  undertaking  to  rebuild  from  the  foundation  the  domestic, 
educational  and  social  institutions  of  lands  unregulated  by  the  law  of 
Christ;  to  create,  nourish  and  direct  a  new  public  opinion  conformed 
to  Christian  ideals  of  order,  morality  and  social  tenderness;  to  generate 
a  new,  fresh  atmosphere  of  social  energy,  thrift,  zeal  for  knowledge. 
honorable  competition  in  its  pursuit;  to  supplant  the  sad,  suspicious.- 
petty,  unwholesome  tone  of  native  thought  with  the  bright,  trustful,. 
broad-spirited,  healthy  qualities  of  minds  disenthralled  from  im- 
memorial bondage  to  dwarfish  and  deformed  conceptions  of  life  and 
action.  Thus  the  new  forces  of  sociological  science  are  joined  to  evan- 
gelism, so  that  they  become  a  part  of  evangelism  and  the  application 
of  Christianity  in  the  problems  of  conduct  is  co-ordinated  with  the 
proclamation  of  it  to  the  ear  of  faith. 

And  with  this  strong  sense  of  the  social  value  of  Christianity  in 
non-Christian  communities  is  growing  another  means  of  power,  which 
gives  promise  of  tremendous  force  in  dissolving  prejudices  against 
Christianity  and  in  opening  ways  for  more  general  and  comprehensive 
evangelism.  It  is  the  appeal  to  intelligence.  If  the  unity  of  the  race 
is  indeed  a  reality,  and  if  the  gospel  is  a  gospel  for  the  race,  then  the 
obligation  to  spread  widely  the  leading  ideas  of  Christianity  cannot 
be  denied;  for  knowledge  must  precede  faith  in  the  non-Christian 
world.  How  can  they  believe  in  Him  of  whom  they  have  not  heard? 
How  can  they  perceive  the  nobility  and  the  dignity  of  Christian  ideals 
unless  those  ideals  are  presented  with  truth  and  power  to  the  highest 
intelligence  of  the  non-Christian  world?  How  can  the  venerable  and 
deep-seated  errors  and  prejudices  against  Christianity  be  dispelled 
save  through  the  appeal  to  intelligence?  And  in  these  latter  days 
opportunity  crowds  on  opportunity  to  appeal  to  the  intelligence  of  the 
highest  minds  of  the  Far  East;  now  by  some  lecturer  of  a  Western 
university  standing  among  the  cultured  reasoners  of  India;  now  by 
some  generous  apologist  of  social  love  winning  a  hearing  from  the 
mandarins  of  China;  now  by  some  Oxford  club  or  Cambridge  club  of 
gifted  advocates  of  Christ;  now  by  some  true-hearted  student,  going 
forth  from  America  to  create  the  sense  of  brotherhood  in  that  vast 
scattered  guild  of  scholars  inhabiting  the  world's  ancestral  seats  of 
learning,  and  holding  in  their  hands  the  clew  to  the  world's  intel- 
lectual and  political  destiny,  for  the  world  shall  be  ruled  by  its 
scholars. 

And  with  this  I  join  that  other  vast  means  of  power  which  God 
is  revealing  to  the  friends  of  modern  missions — the  appeal  to  youth. 
Who  are  they  whose  eyes  most  quickly  kindle,  whose  hearts  most 


228  The  Student  Missionary  Appeal 

quickly  throb  before  the  beatific  vision  of  a  world  evangelized?  Who 
are  they  to  whom  the  thought  of  that  innumerable,  triumphant  mul- 
titude of  Christ-saved  lives  brings  a  thrill  more  lasting  than  the 
thought  of  pleasure,  or  social  distinction,  or  the  abundance  of  wealth? 
Who  are  they  that  sometimes  seem  to  hear  the  very  voice  of  Christ 
offering  them  a  place  and  a  portion  in  the  great  world-movement 
that  leads  toward  the  beatific  vision?  Not  they  that  are  sunken  in 
the  ignoble  pleasures  of  self-indulgence;  not  they  that  are  blind  to 
all  else  in  life  but  the  pursuit  of  money;  not  they  that  despise  the 
discipline  of  the  mind;  not  they  that  are  grown  sad,  and  bitter,  and 
distrustful,  and  selfish  by  reason  of  many  disappointments  and  sor- 
rows— not  they,  but  the  studious  youth,  who  believe  in  discipline,  who 
have  lost  faith  neither  in  God  nor  in  man,  whose  hearts  are  not  hard- 
ened against  the  world,  who  still  think  of  life  as  a  great  trust  from 
God  to  be  gloriously  used  as  shall  best  please  Him.  Oh!  young  student 
lives  in  all  the  world,  ye  hold  the  key  of  missions!  Ye  see  the  beatific 
vision;  ye  have  faith  in  it;  ye  are  God's  chosen  vessels.  Unto  you 
much  is  given,  and  of  you,  thank  God!  shall  much  be  required. 

If,  this  morning,  we  have  indeed  looked  upon  the  beatific  vision 
of  a  world  evangelized;  if  from  this  high  hill  of  privilege  we  have  in 
any  measure  realized  that  innumerable,  ecumenical,  white-robed,  tri- 
umphant, Christ-saved  multitude  who  shall  stand  before  the  throne, 
then,  as  we  go  onward  from  this  hour,  may  God  help  us  to  keep  the 
vision  before  us.  Students,  as  you  plan  your  lives,  as  you  seek  to  know 
where  your  lives  can  be  of  highest  value,  keep  the  vision  before  you. 
Many  things  grow  clear  when  seen  in  the  hght  of  it.  Preachers,  teach- 
ers, editors,  secretaries,  keep  the  vision  before  the  Church;  it  is  the 
best  antidote  of  controversy,  doubt  and  spiritual  lassitude.  Mis- 
sionaries of  the  cross,  go  onward  in  the  dawn-light  of  the  beatific 
vision,  and  "when  the  strife  is  fierce,  the  warfare  long,"  look  to  the  end 
and  hear  the  distant  triumph  song  of  those  for  whom  your  lives  are 
given.  "Salvation  unto  our  God  which  sitteth  upon  the  throne  and 
unto  the  Lamb."    Amen. 

A    PRAYER 

Father,  we  thank  Thee  that  Thou  hast  opened  our  eyes;  for  the 
vision  of  the  great  multitude  in  white  raiment;  above  all  for  the  vision 
of  the  King  in  His  beauty,  the  One  altogether  lovely.  And  we  are 
undone,  for  our  eyes  have  seen  Thee,  the  King,  the  Lord  of  hosts. 
Who  are  we  that  we  should  even  look  upon  Thy  glory,  much  less  that 
we  should  be  called  to  any  part  in  Thy  service? 

But  we  pray  Thee,  our  Father,  if  there  is  any  one  here  who,  even 
through  these  days  of  Thy  power,  has  come  to  this  time  and  heard 


The  Beatific  Vision  of  an  Evangelized  World  229 

Thee  with  the  hearing  of  the  ear  only,  that  now  he  and  all  of  us  may 
see  Thee  face  to  face,  that  we  may  abhor  ourselves;  that  we  may  see 
our  own  insufficiency;  that  we  may  desire  above  all  things  that  this 
hope  that  Thou  hast  set  before  us  should  purify  us  even  as  our  Lord 
Himself  is  pure.  Oh,  cleanse  us  now,  w^e  pray  Thee,  from  every  ambi- 
tion, except  the  one  to  be  well  pleasing  in  Thy  sight.  Take  away 
from  us  every  Jealousy  and  all  bitterness  and  all  selfishness.  And 
as  we  see  Thy  great  purpose  for  the  world,  and  as  we  see  what  Thou 
hast  already  done  and  art  doing  and  yet  shalt  accomplish,  we  pray 
Thee  that  Thou  wilt  enlarge  our  faith.  We  thank  Thee  for  the  col- 
lapse of  ourselves,  that  lifted  up  out  of  ourselves  we  may  see  Thee  to 
whom  all  power  has  been  given.  Lead  us  to  see  that  Thou  didst  mean 
all  Thy  promise  to  be  with  us  always,  even  unto  the  end  of  the  world. 
And  so,  our  Father,  we  pray  that  Thou  wilt  make  very  clear  in 
the  light  of  Thy  vision,  the  place  that  Thou  hast  for  each  of  us  in 
Thy  great  plan  for  all  the  world.  Show  us  the  beauty  of  Thy  purposes, 
so  that  we  may  desire  to  flee  even  from  our  own  self-made  purposes, 
though  they  seem  good;  so  that  we  may  be  willing  to  have  Thee  break 
all  our  plans,  that  Thou  mayst  have  Thy  way,  and  put  us  anywhere, 
to  do  anything,  if  in  a  lowly  place,  we  may  do  only  Thy  will.  So  we 
pray  that  these  last  hours  of  this  convention  may  be  the  time  when  we 
shall  meet  Thee  face  to  face.  Grant  that  there  may  be  personal  trans- 
actions between  us  and  Thee  which  shall  lead  us  out  of  ourselves  into 
Thy  place  for  us,  full  of  faith  in  Jesus  Christ,  full  of  His  energy.  We 
believe  that  if  we  are  in  the  place  that  Thou  hast  for  us,  none  of  the 
powers  of  evil  shall  be  able  to  prevail  against  us.  Give  us,  therefore, 
this  almost  omnipotence  that  comes  only  with  being  crucified  with 
Jesus  Christ.  We  try  to  live  no  longer  ourselves,  but  rather  give  our- 
selves unto  death  with  Him,  that  He  may  live  in  us  and  be  glorified. 
We  ask  it  in  His  name,  for  His  sake.    Amen. 


Ube  /IDorning  Matcb 


THE    MORNING    WATCH 

Mr.  John  R.  Mott 

I  trust  that  this  may  be  a  time  in  which  not  only  shall  we  hear 
words  suggested  by  what  God  Himself  shall  say  concerning  the  experi- 
ence of  different  persons  here  and  there  in  various  parts  of  the  world, 
but  more  especially  a  time  in  which  we  shall  shut  ourselves  in  in  that 
still  place  where  we  are  in  the  habit  of  meeting  with  God  Himself 
and  having  personal  dealings  with  Him.  That  is  far  more  important 
than  that  we  should  hear  special  words  of  men.  We  have  heard  a 
great  many  voices  in  this  convention,  but  I  trust  that  louder,  clearer, 
more  persuasive,  increasingly  between  now  and  the  close  of  the  even- 
ing session  will  be  that  still  small  voice,  that  sound  of  gentle  stillness 
which  His  sheep  always  know,  for  a  stranger  they  will  not  follow. 

There  is  no  more  encouraging  fact  in  the  life  of  the  Church  at 
the  present  time  than  the  increase  in  the  number  of  Christians  who 
observe  the  morning  watch.  This  tendency  is  most  marked  among 
students  in  all  parts  of  the  world.  By  the  observance  of  the  morning 
watch  is  commonly  meant  the  spending  of  at  least  the  first  half-hour 
of  every  day  alone  with  God  in  personal  devotional  Bible  study  and 
prayer. 

What  are  the  advantages  of  keeping  the  morning  watch?  With- 
out dwelling  at  all  upon  the  general  helpful  results  which  come  from 
the  devotional  study  of  the  Bible  and  from  communion  with  God,  it 
should  be  emphasized  that  at  the  very  beginning  of  the  day  the  soul 
is  in  its  most  receptive  state.  The  mind  has  been  refreshed  by  the 
rest  of  night,  and  is  also  much  less  occupied  than  it  will  be  at  any 
subsequent  hour  of  the  day.  Moreover,  the  outer  conditions  in  the 
early  morning  are  most  favorable.  The  first  hour  is  pre-eminently 
the  still  hour.  The  noises  of  yesterday  have  receded,  and  the  din 
of  the  world  of  to-day  has  not  yet  broken  in  upon  us.  It  is  easier 
to  say,  "My  soul  be  thou  silent  unto  God."  It  is  easier  to  heed  the 
command,  "Be  still  and  know  that  I  am  God."  By  having  secret 
prayer  and  Bible  study  for  spiritual  growth  the  very  first  thing  we 
make  certain  of  them.  By  assigning  these  important  exercises  to  a 
later  hour  in  the  day  we  multiply  the  chances  of  their  being  abridged, 
interrupted  or  crowded  out  entirely.  In  this  connection  we  should 
heed  the  words  of  McCheyne,  "1  ought  to  spend  the  best  hours  of 
every  day  in  communion  with  God.     It  is  my  noblest  and  most  faith- 


234  .     The  Student  Missionary  Appeal 

ful  employment,  and  is  not  therefore,  to  be  thrust  into  any  corner." 
The  morning  watch  prepares  us  for  the  day's  conflict  with  the  forces 
of  evil  within  us  and  around  us.  We  do  not  wait  until  the  enemy 
is  upon  us  before  we  gird  on  the  armor  and  grasp  the  sword.  We 
fortify  ourselves  before  any  avenue  is  opened  through  which  Satan 
might  assail  the  citadel  of  the  soul;  for  example,  before  reading  the 
morning  paper,  before  entering  into  conversation  with  others,  before 
turning  our  thought  currents  upon  the  plans  and  work  of  the  day. 
It  is  always  wise  to  gain  a  march  upon  the  enemy.  The  keeping  of 
the  morning  w'atch  is  the  secret  of  largest  and  most  enduring  achieve- 
ment in  life  and  in  service.  Without  doubt  our  failure  to  prevail 
with  man  and  against  evil  in  the  world  during  the  day  is  too  often 
due  to  our  more  fundamental  failure  to  prevail  with  God  at  the  be- 
ginning of  the  day.  When  ]!iiiss  Havergal  was  asked  to  explain  why 
the  Church  does  not  accomplish  more  she  attributed  it  to  the  fact 
that  Christians  are  not  spending  the  first  hour  of  the  day  alone  with 
God.  Let  us  never  forget  the  vital  truth  expressed  by  Faber  that 
"the  supernatural  value  of  our  actions  depends  upon  the  degree  of  our 
union  with  God  at  the  time  we  do  them."  Therefore,  if  our  lives 
and  words  and  acts  throughout  the  busy  day  are  to  possess  super- 
natural value  we  must  take  the  earliest  opportunity  in  the  day  to 
establish  a  vital  and  complete  union  with  God.  Why  delay  the 
forming  of  this  union  a  single  hour?  Why  be  satisfied  with  having 
man  work  a  part  of  the  day  if  the  energy  of  God  may  be  manifested 
all  the  hours  of  the  day? 

Notwithstanding  the  great  importance  of  the  morning  watch, 
there  are  Christians  who  say  that  they  do  not  have  time  to  devote 
a  full  half-hour  or  more  of  every  day  to  such  a  spiritual  exercise. 
It  is  a  striking  fact  that  the  busiest  Christians,  both  among  laymen 
and  among  those  who  are  devoting  their  lives  to  direct  Christian 
work,  constitute  the  class  who  plead  this  excuse  the  least  and  who 
most  generally  observe  the  morning  watch.  It  may  be  questioned 
seriously  whether  there  is  any  Christian  who  will  not,  after  honestly 
and  persistently  following  this  plan  for  a  month  or  two,  become  con- 
vinced that  it  is  the  best  possible  use  of  the  time,  and  that  it  does 
not  interfere  with  his  regular  work.  He  will  find  that  the  morning 
watch  promotes  the  wisest  economy  of  his  time.  It  makes  him  more 
conscientious  in  the  use  of  time.  He  learns  to  redeem  it.  It  helps 
him  to  see  things  in  true  perspective.  He  enters  the  day  well  poised, 
under  the  control  of  the  Spirit,  not  distracted;  and  thus  he  works 
without  friction,  strain,  uncertainty  and  waste.  This  suggests  an 
adequate  and  satisfying  reason  for  the  oft-mentioned  custom  of  Lu- 
ther, who,  if  he  had  a  particularly  busy  or  trying  day  before  him,  would 


The  Morning  "Watch  235 

double  or  treble  the  amount  of  time  which  he  ordinarily  spent  in 
prayer.  He  had  learned  that  by  spending  sufficient  time  recollectedly 
in  the  presence  of  God,  time  enough  to  have  that  mighty  hand  reach 
down  as  it  never  fails  to  do  through  His  Word  to  the  obedient  soul, 
to  grasp  firmly  the  life,  that  it  means  a  life  led  that  day  in  prayer. 
If  we  followed  this  plan  we  might  not  work  so  many  days,  but  we 
would  accomplish  more;  and  what  is  more,  our  work  would  not  have 
to  be  undone  when  it  came  to  the  last  of  life  and  it  is  looked  over  by 
the  All-Seeing  Eye.  It  will  be  found  not  to  have  been  hay  and 
stubble,  but  gold  and  precious  stones.     Let  us  be  master-builders. 

To  promote  the  most  profitable  observance  of  the  morning  watch 
certain  points  need  to  be  borne  in  mind  and  incorporated  into  prac- 
tice. First  of  all,  form  an  inflexible  resolution  to  keep  the  morning 
watch.  It  will  prove  most  dangerous  and  disastrous  to  permit  any 
exceptions.  Special  caution  and  foresight  should  be  exercised  there- 
fore to  guard  against  such  possible  exceptions.  jSTothing  but  the  un- 
mistakable will  of  God  should  be  permitted  to  prevent  us  from  be- 
ginning the  day  Math  conscious  and  unhurried  communion  with  God. 

Be  sure  to  be  thoroughly  awake  before  entering  upon  the  observ- 
ance of  the  morning  watch.  If  necessary  first  take  a  brisk  walk  in 
the  open  air.  Let  us  present  unto  God  for  this  all-important  exercise 
not  only  the  body,  but  also  the  mind  as  a  living  sacrifice. 

Have  some  general  plan  to  follow  in  this  devotional  hour. 
Many  persons  begin  with  a  few  moments  of  prayer.  Follow  this  with 
a  season  of  Bible  study,  then  spend  some  time  in  meditation,  and 
close  with  special  prayer.  It  is  possible,  however,  to  be  over  method- 
ical. Beware  of  formalism  at  such  a  time  above  all  times.  It  is  also 
wise  not  to  attempt  to  crowd  too  much  into  this  hour. 

Make  sure  at  the  very  outset  of  the  devotional  hour  each  morning 
that  you  are  right  with  God.  If  there  be  any  unconfessed  sin,  wrong 
motive,  or  spirit  contrary  to  Christ  it  must  be  made  right  before  we 
can  receive  what  God  has  in  store  for  us  for  the  day.  Sin  is  a  terrible 
thing;  It  completely  insulates  us  from  God.  It  is  vain  then  to  ex- 
pect real  spiritual  help  from  Bible  stiidy  and  prayer  unless  we  are 
willing  to  give  up  any  known  sin.  "If  I  regard  iniquity  in  my  heart 
the  Lord  will  not  hear  me."  "The  effectual  fervent  prayer  of  a  right- 
eous man  is  a  mighty  force."  But  notice,  it  is  the  prayer  of  the  man 
with  the  rectified  life  and  heart.  Happy  is  the  man  who  closes  each 
day  in  fellowship  with  God,  and  who  is  able  to  say  with  David,  "When 
I  awake  I  am  still  with  Thee." 

Eecollect  morning  by  morning  the  real  object  of  the  morning 
watch.  What  is  it?  It  is  not  simply  to  enable  me  to  say  that  I  have 
observed  it.     It  is  not  to  satisfy  conscience  by  observing  it  because  I 


236  The  Student  Missionary  Appeal 

had  formed  a  resolution  to  do  so.  It  is  not  to  enable  me  to  prepare 
Bible  studies  and  spiritual  meditations  with  which  to  help  others. 
The  true  object  should  be  (and  it  is  necessary  to  remind  ourselves 
of  this  constantly)  to  meet  God,  to  hear  His  voice,  to  receive  guidance 
and  strength  from  Him,  which  will  enable  me  to  please  Him  to-day 
in  thought,  in  word,  in  activity. 

Select  and  arrange  in  advance  the  portions  of  the  Scriptures 
upon  which  to  meditate  at  the  time  of  the  morning  watch.  We 
should  keep  as  much  purely  mechanical  work  as  possible  out  of  the 
devotional  hour.  The  portions  selected  should  be  taken  from  the  more 
devotional  and  practical  facts  of  the  Bible.  They  should  be  brief. 
They  should  so  far  as  possible  be  complete  in  themselves,  and  yet 
often  it  will  be  desirable  to  have  portions  which,  though  each  is  com- 
plete in  itself,  will  be  related  to  some  common  theme.  The  following 
examples  are  meant  to  be  suggestive:  The  best  thirty  or  sixty 
Psalms;  thirty  or  more  biographical  portions;  selected  epistles — es- 
pecially some  of  the  shorter  ones;  thirty  of  the  exceeding  great 
promises  of  the  Bible;  thirty  portions  bearing  on  each  of  such  topics 
as  prayer,  faith,  the  Holy  Spirit,  temptation,  our  conversation;  thirty 
commands  of  Christ;  thirty  or  sixty  portions  of  the  Gospels  bearing 
on  the  character  of  Christ  as  our  example.  If  a  person  will  take 
a  few  hours  on  three  or  four  Sabbaths  during  the  year  he  will  be  able 
to  outline  subjects  enough  for  use  throughout  the  entire  year.  He 
will  then  come  to  his  Bible  each  morning  with  something  definite. 
It  will  prevent  drifting  around  and  loss  of  time.  It  will  also  promote 
a  more  systematical  spiritual  development.  The  pamphlet  "Bible 
Study  for  Spiritual  Growth"  gives  many  suggestions  as  to  the  manner 
and  spirit  in  which  the  Bible  should  be  studied  for  the  greatest  de- 
votional profit. 

Give  prayer  a  large  place  in  the  morning  watch.  There  needs 
to  be  prayer  not  only  at  the  beginning  and  close  of  the  hour,  but  the 
Bible  study,  meditation  and  self-examination  also  should  be  conducted 
in  the  spirit  of  prayer.  As  this  aspect  of  the  subject  is  treated  so 
fully  in  the  pamphlet  "The  Secret  Prayer  Life,"  it  is  not  enlarged 
upon  here.  Only  by  filling  the  quiet  hour  with  prayer  can  we  keep 
out  formalism  and  make  the  morning  watch  a  great  reality  and  force 
in  our  lives. 

Kemember  that  the  hour  of  the  morning  watch  is  the  still  hour. 
After  praying  and  during  Bible  study  it  is  well  to  pause  and  listen 
to  what  the  Lord  shall  say.  Too  often  we  fill  up  the  devotional  hour 
with  our  own  thoughts  and  prayers  and  leave  no  still  place  for  listen- 
ing. Our  actual  attitude  and  practice  might  often  be  characterized 
better  by  the  words,  "Hear,  Lord,  for  Thy  servant  speaketh,"  than  by 


The  Morning  Watch  287 

the  words,  "Speak,  Lord,  for  Thy  servant  heareth."  It  is  difficult 
to  obey  the  command,  "Be  still  and  know  that  I  am  God."  After  we 
shut  out  the  voices  of  the  world's  turmoil,  after  we  banish  the  sug- 
gestions of  the  tempter,  after  we  cease  to  listen  to  the  thoughts  about 
the  morrow,  after  we  silence  the  sound  of  our  own  cares,  questions  and 
prayers — then  we  hear  that  still,  small  voice  which  His  true  followers 
always  know.  His  voice  is  not  like  that  of  the  fire,  or  strong  wind,  or 
earthquake,  but  is  like  unto  "a  sound  of  gentle  stillness."  Do  we 
wonder  that  Paul  exhorted  us  to  study  or  be  ambitious  to  be  quiet. 
He  knew  that  it  would  require  study  and  resolution  to  learn  this 
great  secret. 

Who  keep  the  morning  watch?  At  once  we  think  of  some  of  the 
men  of  the  Bible  times — Moses,  who  knew  God  face  to  face,  and  to 
whom  in  the  early  morning  hours  God  revealed  the  Law;  Isaiah, 
whom  God  wakened  morning  by  morning  to  hear  as  a  true  disciple; 
Jeremiah,  to  whom  God's  mercies  and  compassions  were  new  every 
morning;  and  David,  who  declared,  "In  the  morning  will  I  order  my 
prayer  unto  Thee  and  will  keep  w^atch,"  who  reiterated  "I  myself  will 
awake  right  early"  and  "will  give  thanks,"  and  who  learned  from 
experience  that  "It  is  a  good  thing  to  show  forth  thy  loving  kindness 
in  the  morning."  The  example  of  Jesus  Christ  is  most  impressive. 
We  are  told  that  "in  the  morning  a  great  while  before  day,  He  rose 
up  and  went  out,  and  departed  into  a  solitary  place,  and  there 
prayed."  Tradition  teaches  that  the  observance  of  the  morning 
watch  was  widely  prevalent  among  the  early  Christians.  Rev,  Webb- 
Peploe  has  said  that  "all  the  great  saints  have  been  early  risers";  and 
he  might  have  added  that  they  rose  early  primarily  to  begin  the  day 
with,  unhurried  communion  with  God.  There  come  to  mind  such  men 
as  Eutherford,  McCheyne  and  Andrew  Bonar,  Wesley  and  AVhitefield, 
David  Brainerd  and  Henr}^  Martyn,  George  Muller  and  Hudson  Tay- 
lor. It  is  said  of  Joseph  Alleine,  that  wonderful  preacher  of  the 
seventeenth  century,  that  he  devoted  the  time  between  four  and  eight 
o'clock  every  morning  to  prayer  and  Bible  study,  and  that  if  he  heard 
a  blacksmith  at  his  work  before  he  himself  began  his  morning  watch 
he  would  exclaim,  "How  this  noise  shames  me.  Doth  not  my  Master 
deserve  more  than  theirs."  On  our  recent  journey  around  the  world 
we  were  deeply  impressed  by  the  large  numbers  of  young  men  and 
women  who  entered  into  covenant  to  keep  the  morning  watch. 
All  the  men  and  women  who  have  gone  out  from  the  universities  of 
America  and  Britain  to  lead  the  Christian  Movements  among  the 
students  of  India  faithfully  observe  tliis  watch.  In  Ceylon  we  were 
impressed  not  so  much  by  the  beautiful  and  luxuriant  tropical  vegeta- 
tion, nor  bv  the  heathen  shrines  and  temples,  as  by  the  sight  which 


238  The  Student  Missiojjary  Appeal 

greeted  our  eyes  very  early  one  morning  of  Tamil  students  walking 
under  the  palms  with  open  Bibles  in  their  hands  and  their  lips  mov- 
ing in  silent  prayer.  We  visited  one  college  in  the  Levant  where,  ac- 
cording to  the  last  report,  over  two  hundred  boys  and  young  men 
keep  the  morning  watch.  We  know  of  no  college  in  Christian  lands 
of  which  this  could  be  said.  There  are  ten  great  Student  Movements 
in  the  World's  Student  Christian  Federation,  but  that  of  China  is 
the  only  one  of  them  of  which  we  could  say  last  year  that  practically 
all  its  active  members  began  the  day  with  Bible  study  and  prayer. 
It  was  while  visiting  a  college  not  in  America,  or  England,  or  Scan- 
dinavia, but  in  Japan,  that  we  were  wakened  over  an  hour  before  day- 
break and  taken  through  the  city,  across  the  valley  and  to  the  crest 
of  the  famous  Flowery  Hill  to  meet  with  the  members  of  the  Chris- 
tian Association  of  that  institution  for  special  prayer,  as  was  their 
custom.  Let  then  these  nations  teach  us  the  deeper  meaning  of  the 
practice  of  the  early  Christians. 

The  practical  question  for  each  one  of  us  is,  Wliy  should  not 
I  keep  the  morning  watch?  Next  to  receiving  Christ  as  Savior,  and 
claiming  the  baptism  of  the  Holy  Spirit,  we  know  of  no  act  attended 
with  larger  good  to  ourselves  or  to  others  than  the  formation  of  an 
undiscourageable  resolution  to  keep  the  morning  watch.  Is  there 
anything  which  can  stand  before  the  bar  of  my  own  reason  or  con- 
science that  should  be  allowed  to  keep  me  from  forming  this  life- 
expanding  resolution?  Is  there  any  excuse  or  reason  acceptable  to 
God  which  I  can  plead  why  I  should  not  devote  at  least  the  first  half- 
hour  of  every  day  to  secret  prayer  and  devotional  Bible  study?  What 
would  keep  me  from  it?  God?  Certainly  not.  Is  it  not  far  more 
likely  self,  with  its  love  of  ease  and  its  shrinking  from  the  formation 
of  a  difficult  habit;  or  Satan,  who,  if  he  cannot  keep  us  from  studying 
the  Bible  and  from  prayer  altogether,  is  anxious  to  have  us  place 
them  as  late  in  the  day  as  possible,  because  the  only  things  which 
have  ever  defeated  him  have  been  prayer  and  the  Word  of  God?  Am 
I  willing  to  pay  what  it  costs  to  form  this  important  habit?  What 
will  it  cost?  Eeadjusting  of  habits  of  sleep,  which  means  earlier 
rising,  and,  it  may  be,  earlier  retiring;  economizing  of  time;  more 
than  one  failure  possibly;  repeated  and  persistent  efforts;  increasing 
vigilance  and  real  watching  unto  prayer.  Am  I  willing  to  pay  the 
price  in  order  to  form  this  habit  which  has  so  much  to  do  with 
triumphant  life  and  fruitful  service?  If  so,  when  shall  I  form  the 
resolution.  And  how  shall  a  resolution  be  formed  which  will  stand? 
"It  is  God  that  energizeth  you  both  to  will  and  then  to  work  for  His 
good  pleasure." 

\\n^cn  Ave  were  in  Palestine,  as  we  went  repeatedly  to  that  little 


The  Morning  Watch  239 

hill  at  the  back  of  Xazareth,  we  wished  that  it  might  reveal  its  se- 
cret. If  it  could,  and  that  coast  of  Galilee  and  those  desert  places 
around  about  Jerusalem,  they  would  tell  us  this  morning  a  story  of  the 
prayer-life  of  our  Lord,  of  its  constancy,  of  its  sincerity,  of  its  in- 
tensity, of  the  liberal  allotment  of  time  that  accompanied  it,  of  the 
Godly  fear  that  made  it  irresistible.  And  as  it  comes  before  us  by 
faith,  may  there  not  be  formed  in  us  the  prayer  passion  and  the  de- 
liberate, unselfish  determination  that  with  that  help  that  He  will 
suppty,  henceforth  we  will  greet  the  dawning  of  the  morning  with 
thoughts  of  Him? 


H  Call  to  dforeign  Ser\>ice 

tTbe  Significance  of  tbe  IDolunteer's  purpose 


A  CALL  TO  FOREIGN  SERVICE 
Mr.  Robert  P.  Wilder 

The  Master  says,  "If  ye  know  these  things,  happy  are  ye  if  ye  do 
them."  There  is  a  Jewish  saying  to  this  effect,  "If  a  man  knows  the 
law,  but  does  not  do  thereafter,  it  had  been  better  for  him  that  he 
had  not  come  into  the  world." 

What  do  we  know,  fellow  students?  We  know  six  things.  We 
know,  in  the  first  place,  that  one  hundred  million  dollars  are  ex- 
pended annually  upon  religious  work  in  the  United  States,  and  only 
six  million  dollars  upon  the  rest  of  the  world.  One  hundred  million 
dollars  are  none  too  much,  when  we  consider  the  wealth  of  American 
Christians  and  when  we  consider  the  needs  of  our  own  country.  But 
we  know  that  six  million  dollars  for  the  rest  of  the  world  are  much 
too  little. 

Secondly,  we  know  that  there  are  87,837  ministers,  1,300,000 
Christian  workers  and  15,000,000  communicants  in  this  country,  while 
more  than  half  of  the  people  on  this  planet  have  never  heard  of  the 
name  of  Christ. 

Thirdly,  we  know  the  need  of  the  Church,  and  that  the  best 
thing  possible  for  the  Church  would  be  to  have  a  great  exodus  of 
young  men  and  women  from  America  into  the  foreign  field.  We  know 
"there  is  that  scattereth  and  increaseth  yet  more,  and  there  is  that 
withholdeth  more  than  is  meet,  but  it  tendeth  only  to  want."  We 
know  that  "the  religion  of  Jesus  Christ  is  a  commodity  of  which  the 
more  we  export  the  more  w^e  have  at  home."  We  know  that  "the 
light  which  shines  farthest  shines  brightest  near  at  home."  We 
know  that  much  of  the  spiritual  poverty  in  the  home  churches  is 
due  to  disobedience  of  the  last  command  of  Christ,  for  the  Holy 
Ghost  is  given  by  God  to  them  that  obey  Him. 

Fourthly,  we  know  the  need  in  foreign  fields.  In  a  single  part  of 
Africa  there  are  45,000,000,  with  only  one  missionary  among  them. 
No  wonder  that  G.  Wilmot  Brooke  cried  out,  "The  people  are  too 
many  for  me,"  and  he  laid  down  his  hfe  for  those  people.  Near  this 
region  Bishop  Hill  also  lived  and  labored,  and  he  wrote  home 
as  follows,  "Our  Savior  has  said,  'Let  your  light  so  shine  before  men 
that  they  may  see  your  good  works  and  glorify  your  Father  which  is 
in  Heaven,' "  and  the  Bishop  added,  "Where  is  light  most  needed? 
Without  question,  in  Dark,  Dark  Africa.    Then  let  my  light  blaze  out 


244  The  Student  Missionary  Appeal 

for  Christ  in  Africa."  And  it  did.  Fellow  students,  where  is  light 
most  needed?  Where  there  is  one  minister  to  740,  as  in  the  United 
States,  or  where  there  is  one  to  45,000,000,  as  in  Africa?  We  know 
that  it  is  needed  in  India,  for  if  we  were  to  distribute  copies  of  God's 
Word  in  India  at  the  rate  of  20,000  copies  a  day  it  would  require 
thirty-eight  years  before  every  person  in  India  would  receive  a  copy 
of  the  Word  of  God.  Shortly  before  I  left  the  city  of  my  birth 
in  India  a  group  of  native  Christians  assembled  to  bid  us  farewell. 
They  urged  me  not  to  leave  and  asked  me  why  I  was  leaving  India. 
I  told  them  I  was  not  returning  to  America  to  remain  there,  neither 
was  I  going  on  furlough;  but  to  try,  with  the  help  of  God's  Spirit, 
to  bum  home  upon  the  hearts  of  the  Christian  men  and  women  of 
America  the  needs  of  India.  Now  I  am  here.  On  my  return  to 
India  in  a  few  months  I  shall  have  to  tell  those  people  that  you 
know  the  needs  of  India,  for  many  missionaries  at  this  convention 
have  told  you  the  needs  of  that  great  empire.  What  shall  you  do  in 
face  of  these  needs?  You  know  the  needs  of  China;  also  that  there 
are  thousands  of  Chinese  daily  passing  from  the  twilight  of  time  into 
the  midnight  of  eternity,  and  you  know  that  the  Master  hath  said, 
"If  thou  forbear  to  deliver  them  that  are  drawn  unto  death,  and 
those  that  are  ready  to  be  slain;  if  thou  sayest.  Behold,  we  know  it  not; 
doth  not  He  that  pondereth  the  heart  consider  it?  and  He  that  keepeth 
thy  soul,  doth  not  He  know  it?  and  shall  not  He  reader  to  every  man 
according  to  his  works?" 

Fifthly,  we  know  that  our  watchword  can  be  carried  out.  The 
ringing  appeal  we  had  last  night  shows  that  the  world  can  be  evan- 
geHzed  in  our  generation.     Shall  we  do  it? 

And  lastly,  we  know  the  Master's  will.  Have  we  had  the  vision 
of  God?  What  effect  will  that  vision  have  upon  us?  Two  men  with 
bowed  heads  and  burdened  hearts  left  the  city  for  their  village  home. 
A  stranger  drew  near  to  them  and  their  hearts  burned  \vithin  them 
as  He  spoke  to  them  by  the  way.  They  knew  ere  long  that  the  risen 
Christ  had  been  walking  at  their  side.  What  effect  had  this  knowl- 
edge? The  same  hour  they  left  their  village  home,  went  back  the 
long  distance  to  the  city  and  spread  the  tidings.  Have  you  and  1 
been  walking  with  Christ  during  these  four  days?  If  so,  we  shall 
have  to  tell  others.  Again,  we  know  that  scene  in  the  upper  room 
when  the  Master  revealed  Himself  to  His  disciples.  Eagerly  did  they 
welcome  Him  back,  for  when  they  laid  Him  in  the  sepulchre  it 
seemed  as  if  they  had  buried  with  Him  all  their  hopes.  What  was 
His  message  to  them?  "Love  me"?  Yes;  more  than  that.  He  said, 
"Thus  it  is  written,  that  the  Christ  should  suffer  and  rise  again  from 
the  dead  the  third  day;  and  that  repentance  and  remission  of  sins 


A   Call  to  Foreign  Service  245 

should  be  preached  in  His  name  unto  all  the  nations,  beginning 
from  Jerusalem/' 

At  one  time  Michael  Angelo  examined  the  work  of  one  of  his 
pupils,  and  he  wrote  above  it  a  single  word  of  criticism,  "Amplius" 
— "wider."  As  the  Master  stood  in  that  upper  room  one  thought  He 
wished  to  burn  upon  His  followers  was  expressed  in  the  word  "am- 
plius" — "wider."  "I  have  died  for  you,  and  I  have  risen  from  the 
dead  for  you;  but  repentance  and  remission  of  sins  should  be  preached 
in  My  name  unto  all  the  nations,  beginning  from  Jerusalem."  Young 
men  and  young  women,  let  us  on  our  knees  to-day  consider  the  call 
and  the  command.  Let  us  not  say  what  a  student  volunteer  said  when 
the  appeal  came  to  him,  "Lord,  here  am  I;  send  Judd."  He  wanted 
somebody  else  sent;  he  didn't  want  to  go  himself.  Shall  we  not  rather 
say,  "Lord,  here  are  we;  send  us"? 

When  the  war  broke  out  on  the  northwestern  frontier  of  India 
the  British  government  had  no  lack  of  volunteers.  The  English 
oflBcers  were  eager  to  get  to  the  front.  There  was  just  one  thing 
they  feared — not  that  they  might  be  wounded  and  killed,  but  that 
they  might  not  be  able  to  reach  the  seat  of  war  and  have  a  hand  in 
the  conflict.  God  grant  that  we  may  have  that  spirit.  It  is  not  the 
need  which  I  wish  to  emphasize  so  much  as  the  command  of  Christ. 
During  the  Turko-Grecian  war  four  men  were  ordered  up  the  heights 
against  the  enemy.  Obedience  meant  death,  but  they  went.  At  first 
one  was  shot  down  and  then  another,  but  the  two  remaining  pressed 
on.  By  and  by  a  third  was  shot  down,  but  the  last  thing  the  reporter 
saw  was  that  the  fourth  man  was  pressing  upward  to  certain  de- 
struction. Why?  Because  he  was  told  to  go.  Oh,  that  we  had  such 
love  and  loyalty  for  the  Lord  Jesus  Christ!  He  tells  us  to  go  into 
all  the  world  and  preach  the  gospel  to  every  creature. 

Possibly  some  of  us  feel  we  cannot  leave  friends  and  home. 
Think  what  Christ  left  for  us!  I  remember  when  we  went  through 
the  colleges  a  few  years  ago  nearly  every  man  and  woman  we  met 
told  us  that  he  or  she  had  parents.  Mr.  Forman  and  I  came  to  the 
conclusion  that  there  were  not  enough  orphans  in  the  LTnited  States 
and  Canada  to  evangelize  the  world.  One  day  we  came  across  a  gen- 
uine orphan.  We  congratulated  ourselves,  and  I  shall  never  forget 
the  eagerness  with  which  we  went  to  him,  and  our  disappointment 
when  he  told  us  that  there  was  some  in  whom  he  was  interested  and 
therefore  he  could  not  go!  If  we  seek  for  excuses  to  stay  at  home  we 
can  find  plenty  of  them.  I  praise  God  that  this  young  man  is  now 
in  Africa  working  for  Christ.  Let  us  have  the  spirit  of  that  volunteer 
who,  when  his  parents  objected  to  his  going  to  the  mission  field, 
waited  prayerfully  until  God  touched  their  hearts  and  they  consented 


246  The  Student  Missionary  Appeal 

to  let  him  go.  His  mother  said,  ''You  are  the  only  son,  but  God  sent 
His  only  Son  into  this  world  to  die  for  me,  and  I  gladly  give  you  up 
to  God."    Prayer  will  open  the  way  for  us  to  go. 

Passing  through  the  Suez  Canal  a  few  months  ago  our  steamer 
tied  up.  The  quartermaster  entered  a  boat.  He  and  liis  crew  waited 
quietly  for  orders.  There  were  many  boats  coming  and  going;  there 
were  many  people  watching;  there  were  many  distracting  voices,  but 
those  men  in  the  boat  saw  nothing,  heard  nothing.  Their  eyes  and 
their  thoughts  were  turned  toward  the  captain.  I  can  still  see  the 
upturned  face  of  that  quartermaster  under  the  electric  light  as  he 
is  looking  up  to  the  bridge  for  orders.  And  when  the  order  came 
the  boat  flew  through  the  waters.  Shall  we  not,  in  the  calm  and 
in  the  silence  of  our  hearts,  keep  our  eyes  fastened  upon  the  Captain 
who  is  on  the  bridge  and  wait  before  Him  until  He  gives  us  orders, 
and  then  speed  forth  even  to  "the  uttermost  part  of  the  earth"? 


THE  SIGNIFICANCE    OF  THE  VOLUNTEER'S  PURPOSE 

Mr.  F.  S.  Brockman 

In  the  early  days  of  Israel  a  young  man  was  unexpectedly  called 
to  the  responsible  position  of  king.  In  the  early  morning  hours,  or  it 
may  have  been  in  the  silent  watches  of  the  night,  there  came  a  voice 
unto  him  and  gave  him  the  choice  of  three  things,  and  in  the  humility 
of  his  youth,  and  in  the  light  of  the  opportunities  that  lay  before  him, 
he  chose  the  good  and  laid  aside  the  bad.  Under  brilliant  prospects 
such  as  no  one  else  ever  had  in  accepting  a  kingdom,  he  began  what 
promised  to  be  the  most  brilliant  of  all  careers.  Soon  the  popularity 
which  he  had,  the  fame  which  he  won,  turned  his  head,  and  the  most 
terrible  disaster  and  shame  came  upon  the  young  king  in  his  older 
days. 

Later  on,  when  the  kingdom  of  Israel  was  dropping  into  its  last 
days,  to  another  Jew — we  do  not  know  just  where  the  choice  and  the 
vision  came  to  him;  it  was  after  he  had  seen  a  great  light  at  Damascus; 
it  may  have  been  out  on  the  plains  of  Arabia,  or  amidst  the  thickness  of 
the  conflict  in  Damascus  or  Antioch;  somewhere — there  came  the  op- 
portunity of  choice.  And  he  arose  and  came  out  from  the  golden  light 
of  that  moment  (that  moment  which  comes  in  the  youth  of  every 
man  who  is  obedient  unto  God)  and  declared  with  the  clear  ring  of 
a  definite  purpose,  "I  am  an  apostle  unto  the  Gentiles."  All  the 
powers  of  earth  began  to  pull  him.  Hither  and  thither  was  he  buf- 
feted.    Poverty  came  to  him.     He  was  stoned,  he  was  lashed,  he  was 


The  Significance  of  the  Volunteer's  Purpose  247 

sliipwrecked;  and  yet  just  before  death  itself  we  hear  him  cry  with  a 
splendid  note  of  victory,  "This  one  thing  have  I  done." 

The  shame  of  Solomon  is  this,  that  he  was  untrue  to  his  early 
choice;  the  glory  of  Paul  is  tliis,  that  he  was  true  to  the  one  purpose 
of  his  life. 

I  speak  this  morning  to  those  who  up  in  the  cold  of  Canada,  or 
down  by  the  palms  of  Florida,  or  out  in  the  orange  groves  of  Califor- 
nia, have,  in  the  stillness,  heard  that  voice  which  none  can  hear  but 
those  whose  ears  are  attuped — have  heard  a  voice,  when  it  seemed 
that  all  the  possibilities  of  life  came  before  them,  at  a  moment  when 
the  very  Ught  of  heaven  seemed  to  reveal  all  that  they  had  ever  known 
before  and  all  the  future  held  in  store;  and  they  have  cried  out  in  the 
secret  blessedness  of  that  moment,  "It  is  my  purpose,  if  God  permit, 
to  became  a  foreign  missionary."  When  life  has  closed  upon  you,  it 
will  be  your  shame  or  your  glory,  that  you  have  allowed  the  siren 
voices  of  earth  to  turn  you  from  that  purpose,  or  that  you  have  faced 
no  one  but  Him  whom  we  love,  and  have  closed  your  ears  to  every  voice 
except  that  still  small  voice. 

Oh,  fellow-students,  I  tremble  for  myself  in  the  brilliant  light  of 
this  convention;  I  tremble  for  every  one  in  this  audience  room  this 
morning.  A  purpose  is  an  awfully  sacred  tiling.  And  alas,  even  a 
purpose  as  straight  and  clear  and  bright  as  can  be,  even  a  pur- 
pose, God's  most  precious  gift  to  man,  even  a  purpose  may  be  lost. 
And  one  may  think  that  the  voices  wliich  turn  him  from  the  straight 
line  of  that  purpose  are  God's  voices,  when  they  are  but  the  earthly 
noises  that  are  round  about.  Would  that  I  might  guard  you  in  a 
word  against  these  earthly  voices.  In  the  quietness  of  that  hour  we 
said,  "It  is  my  purpose."  A  purpose  is  what?  We  are  prone  to  say 
very  often,  "Oh,  it  is  not  a  pledge,"  as  if  a  pledge  was  something  more 
binding  than  a  purpose.  Ah,  a  pledge  is  nothing  as  compared  with  a 
purpose.  A  purpose  is  the  bringing  together  of  all  of  the  forces  of 
one's  life,  and  thrusting  those  forces  into  some  one  straight  channel. 
My  purpose  is  myself;  it  is  myself  in  one  straight  line.  It  is  myself  on 
fire. 

"If  God  permit,"  if  God  permit — not  if  my  parents  permit.  There 
are  very  few  of  us  whose  parents  do  permit;  they  rather  must  submit. 
Not  if  man  permits.  I  was  talking  to  a  young  man  less  than  a  week 
ago,  and  he  said,  "The  moment  that  I  speak  of  going  as  a  foreign  mis- 
sionary it  seems  to  me  that  a  thousand  chords  are  pulling  me  back." 
He  said,  "The  members  of  my  home  conference  begin  to  plead  with 
me  not  to  do  it;  my  parents  begin  to  plead  with  me;  my  friends  begin 
to  plead  with  me."  It  is  not  if  man  permit;  it  is  if  God  permit.  It 
is  not  if  circumstances  permit.     We  are  made,  if  we  are  on  fire  with 


248  The  Student  Missionary  Appeal 

God,  to  burst  through  circumstances.  What  matters  it  with  a  man 
who  has  a  purpose,  whether  there  is  money  at  first  to  send  him  or  not? 
If  God  has  ne"ver  told  him  to  stop,  God  will  raise  up  some  men  to 
support  him;  or  if  he  does  not  raise  up  men,  then  all  the  ravens  are 
not  yet  dead.  Let  a  man  who  will  stand  before  the  living  God  and 
say,  "Seventy-five  dollars  or  ten  thousand  dollars  stood  in  the  way  of 
my  doing  Thy  will,"  be  careful,  lest  when  he  comes  before  the  judg- 
ment bar  he  shall  see  the  light  of  God's  countenance  shining  into  him,, 
and  as  it  were  burning  through  him.  Circumstances  are  not  the 
things  for  us  to  consult,  fellow-volunteers;  there  is  but  one  voice  unto 
which  we  have  promised  to  listen. 

I  want  to  plead  with  you  to  search  your  heart.  There  are  those 
who  say,  "We  are  detained."  I  have  been  among  that  number,  and 
I  know  that  the  dangers  are  terrible.  I  want  to  ask  you  these  ques- 
tions: If  you  are  detained,  are  you  pained  about  it,  or  are  you  rather 
glad?  If  you  are  detained,  are  you  praying  for  the  heathen  as  if  your 
soul  could  not  be  satisfied?  Do  you  wake  up  in  the  watches  of  the 
night  crying  for  those  unto  whom  you  cannot  go?  Are  you  praying 
that  all  barriers  may  be  removed,  with  the  same  earnestness  that  Isaiah 
did  when  he  said,  "I  will  give  Him  no  rest  until  He  make  Jerusalem 
a  praise  in  the  earth"?  Would  you  go  if  some  splendid  earthly  con- 
sideration was  offered  to  you — if  you  could  be  president  of  the  Congo 
Free  State,  and  all  of  your  friends  were  urging  you  to  go,  and  plenty  of 
money  was  handed  you,  and  you  knew  you  would  be  a  great  man  if  you 
did  go?    Would  the  difficulties  that  keep  you  now  keep  you  then? 

As  Dr.  Hall  was  speaking  this  morning  I  did,  as  he  portrayed  it, 
catch  the  vision  of  that  innumerable  multitude,  clothed  in  white 
and  with  palms  in  their  hands.  And  then  my  eyes  caught  another 
vision,  strangely  different,  btr'^use  the  multitude  that  I  saw  were  off 
in  darkness,  and  they  had  no  palms  in  their  hands,  and  they  had  no 
crowns  on  their  heads,  and  they  were  not  clothed  in  white.  And  I 
was  lost  for  a  moment.  There  was  no  wail  from  them,  but  a  look  of 
despair,  a  voiceless  cry.  They  were  wandering  hopelessly  and  aim- 
lessly out  in  the  darkness.  And  then  some  one  like  unto  the  Son  of 
Man  seemed  to  whisper  unto  me,  "They  are  thine,  whom  God  would 
have  permitted  thee  to  bring  into  the  innumerable  host,  but  thou 
would st  not." 


Bn  Expression  of  Gratitude 

®ur  Supreme  /IDotive  an&  /lDetbo& 

/IDessages  from  ©tber  Student  /Movements 

Bfter*Conx>ention  perils 

®n  Bebalf  of  tbe  jforeion  /Missionaries 

®ur  morl?  of  tbe  IRear  future 

®ur  Equipment  of  power 

jfarewell  /iDessaoes 

XLbc  JSlcsseDness  of  a  ipurposc 
Zbc  Snpremac)2  ot  ©ur  Purpose 
JiJcDness  of  ipurpose 
Zbc  5012  of  ®ur  purpose 

TKIlbat  of  tbe  mar? 


AN  EXPRESSION  OF  GRATITUDE 

Mr.  John  R.  Mott 

The  significance  of  tiiis  convention,  as  shown  in  its  total  of  2,214- 
registered  delegates,  is  seen  at  a  glance  when  we  remind  you  that  when 
we  met  in  Cleveland  seven  years  ago  the  total  enrollment  was  not  quite 
700,  and  that  at  Detroit  four  years  ago  the  total  enrollment  was  not 
many  over  1,300,  and  that  at  Liverpool  there  were  about  900  present. 
At  Detroit  there  were  294  institutions  represented;  to-night  I  am  glad 
to  say  that  there  are  over  450  institutions  represented  here.  A  won- 
derful increase!  This  is  the  Lord's  doing,  and  it  is  marvelous  in  the 
eyes  of  people  who  Imow  what  difSculties  have  attended  the  bringing 
together  of  the  great  body  of  students  who  have  assembled. 

And  I  think  we  are  able  also  to-night  to  appreciate  as  we  have 
not  been  able  even  heretofore,  the  hospitality,  liberality  and  kindness 
of  our  friends  in  Cleveland.  They  promised  to  receive  1,500  dele- 
gates; we  have  given  them  about  700  more  than  we  told  them  we 
would  bring  them.  That  is  a  very  great  strain  to  put  on  any  city, 
especially  when  you  do  so  without  notice;  and  we  can  never  repay  this 
city,  the  churches  and  the  Young  Men's  Christian  Association — which 
took  the  initiative  in  inviting  this  convention — and  the  many  other 
organizations  which  have  rendered  such  magnificent  service  in  pro- 
moting the  convention,  not  to  speak  of  various  individuals  who  have 
all  co-operated  with  that  characteristic  public  spirit  and  unanimity 
which  pervades  the  city  in  all  its  enterprises.  We  cannot  repay  them 
in  any  speeches  of  thanks  that  we  might  call  out  to-night.  Let  us  ex- 
press our  gratitude  by  commanding  the  powers  of  the  unseen  world  to 
come  upon  tliis  city  in  larger  measure  than  ever  before. 


OUR   SUPREME    MOTIVE  AND  METHOD 

Mr.  Douglas  M.  Thornton 
Fellow-Students  and  Christian  Friends:  I  have  no  message  to  de- 
liver to  you  to-night  but  that  of  the  one  word,  "Love."  God  is  love. 
I  want  the  love  of  God  to  be  shed  abroad  in  our  hearts  before  we  leave 
here  to-night,  God's  love — that  was  the  greatest  message  to  me  of  the 
Liverpool  convention.  It  has  been  the  greatest  message  to  me  at  this 
convention  at  Cleveland.  We  are  all  one  in  Christ  Jesus,  blessed  be 
God! 


252  The  Student  Missionary  Appeal 

And  perhaps  this  gathering,  more  than  any  other  gathering  you 
will  ever  attend  or  I  shall  ever  attend  in  this  life,  will  demonstrate  to 
us  the  unity  of  the  Spirit  and  the  bond  of  peace.  Ah,  shall  we  live  this 
out  in  our  colleges,  in  our  cities  and  villages,  and  throughout  the  wide 
world?  Are  we  going  to  stand  as  men  and  women  for  the  truths  we 
have  here  learned?  Are  we  going  to  see  the  religious  life  of  this  conti- 
nent and  the  world  more  hke  the  Spirit  of  Jesus  Christ?  That  is  the 
burden  upon  my  heart  to-night.  Shall  it  be  so  ?  I  promise  you  I  shall 
try  to  take  back  to  Great  Britain  something  of  the  love  and  the  affec- 
tion that  I  have  been  shown  here.  But  when  we  stand  alone,  as  we  ail 
shall  have  to  do  before  long,  alone  with  our  God,  will  the  lesson  last 
then — alone  it  may  be  in  our  college?  We  may  be  the  only  delegate 
from  our  college  or  seminary.  The  rest  of  the  members  in  some  cases 
may  even  have  persecuted  us  for  coming.  Is  tliis  spirit  that  has  per- 
vaded all  of  us  during  these  days  to  be  the  lifelong  message  amongst 
those  men  or  women?  Aye,  if  the  love  of  Christ  constrains  us,  I  am 
sure  about  decisions  for  the  foreign  field.  I  have  no  doubt  that  the 
work  of  God  the  Holy  Ghost,  through  these  days,  will  end  in  volun- 
teers, as  many  as  He  wants.  But  let  the  faith  that  has  been  uplifted 
here  and  exercised,  faith  amongst  us  all,  let  the  hopes  that  have  in- 
spired us,  be  coupled  with  the  charity  and  the  love  of  God.  "Hereby 
know  we  that  we  dwell  in  Him,  because  we  have  love  one  to  another.^'' 
May  God  grant  that  this  love  may  last  until  Jesus  comes. 

Will  you  with  me  join  in  a  crusade  against  the  opposite  of  love? — 
amongst  our  dearest  friends  I  mean.  Don't  you  know  what  it  is  to 
have  hated — I  say  it  before  God — to  have  hated  sometimes  one's  dear- 
est friends — that  is  to  say,  not  to  have  dared  to  be  faithful  with  them 
before  God?  I  know  no  harder  thing  than  to  be  true  to  one's  greatest 
friend.  Aye,  and  if  these  days  have  shown  us  God's  faithfulness,  may 
we  learn  to  be  faithful  too. 

I  would  like  to  add  just  one  other  word.  Some  of  us  may  meet 
again;  most  of  us  will  never  meet  again  below.  There  is  on^  bond 
and  one  link  between  us — the  link  of  prayer.  And  I  wonder  whether 
we  can  all  exercise  that  link,  one  for  another?  I  know  it  is  the  great- 
est privilege  and  blessing  to  me  to  remember  constantly  in  prayer  all 
those  who  were  engaged  in  promoting  the  Liverpool  convention.  I 
know  of  nothing  that  bridges  distance,  that  makes  the  farthest  comer 
of  the  world  seem  near,  that  shows  us  more  and  more  of  the  love  of 
God  and  the  extent  of  God's  blessing  so  much  as  this  marvelous  prayer- 
life.  I  owe  this,  the  beginnings  of  this,  to  some  on  this  platform,  and 
so  I  speak  with  earnestness.  That  one  word,  prayer-life,  came  as  a 
revelation  to  me  one  day  in  the  middle  of  an  address  given  by  one  in 
this  room — prayer-life,  a  life  of  prayer.    Is  it  so  with  us?    Can  we  as 


Messages  prom  Other  Student  Movements  253 

we  go  back  to  college  live  that  harmonious  life  of  prayer,  of  deeper  and 
deeper  communion  with  God?  God  grant  that  that  one  word  may  con- 
vey to  all  here  present  more  than  it  has  ever  yet  meant  to  me,  and 
that  we  may  learn,  whatever  distance  separates  us,  to  move  the  hand 
that  moves  the  world,  and  bring  God's  blessing  down. 


MESSAGES  FROM  STUDENT  MOVEMENTS  IN  OTHER  LANDS 

Mr.  John  R.  Mott 

It  is  impossible  to  read  the  various  letters  which  have  been  sent 
to  the  convention  from  prominent  men  and  organizations,  all  the  way 
from  local  societies  to  the  Chairman  of  the  World's  Christian  Student 
Federation,  who  has  sent  an  important  letter  to  us — editors  of  great 
missionary  and  other  papers,  and  leaders  in  the  Church  at  home  and 
abroad,  who  have  been  unable  to  be  with  us,  but  whose  hearts  have 
been  called  out  in  sympathy  on  our  behalf.  And  yet  I  am  constrained 
to  read  one  letter  and  three  cable  messages  which  have  been  received. 
The  letter  is  as  follows: 

Stockholm,  Sweden,  February  12,  1898. 
To  the  Delegates  at  the  International  Convention  of  the  Student  Vol- 
unteer Movement,  Cleveland,  0.: 

Dear  Brethren:  Your  convention  has  for  a  long  time  had  a  place 
in  my  prayers.  On  the  universal  day  of  prayer,  to-morrow,  many  here 
will  join  in  asking  our  Father  for  an  abundant  blessing  on  your  meet- 
ings. May  they  not  only  give  you  deep  impressions  of  the  presence  of 
God's  Holy  Spirit  and  of  the  great  need  of  sanctified  and  whole- 
hearted messengers  for  Christ  among  the  benighted  millions  of  the 
earth,  but  also  bring  forth  lasting  fruit  in  your  lives  and  in  the  world 
at  large. 

Blessed  be  God,  who  has  raised  up  so  many  of  the  educated  young 
men  and  women  of  this  age  to  turn  away  from  their  idols — including 
that  of  self— and  to  serve  Him  and  wait  for  His  Son  from  Heaven. 
I  beg  you,  brethren,  to  receive  my  warm  greetings  and  fervent 
wishes  for  abundant  blessing  on  your  meetings  vnth.  the  following  two 
passages:  "Rest  in  the  Lord  (or.  Be  silent  to  the  Lord)  and  wait  pa- 
tiently for  him"  (Ps.  xxxvi.,  7),  and,  "Be  strong,  all  ye  people  in  the 
land,  saith  the  Lord,  and  work:  for  I  am  with  you,  saith  the  Lord  of 
Hosts"  (Hagg.  ii.,  4.)     Yours  in  Christ's  service, 

Karl  Fries,  Ph.  D., 
Chairman  of  the  World's  Student  Christian  Federation. 


254  The  Student  Missionary  Appeal 

The  first  cable  message  reads  as  follows: 

"Christiania.  Norway. — StiideDt  Conference,  Cleveland:  One 
flock,  one  shepherd. 

(Signed)  "Scandinavian  Yolunteees." 

This  comes  from  the  latest  Volunteer  Movement  organized,  which 
includes  all  the  universities  and  colleges  of  Norway,  Sweden,  Denmark 
and  Finland.  One  of  the  strongest  contingents  for  the  evangelization 
of  the  world  is  coming  from  the  students  of  these  north  lands. 

The  second  cable  message  is  dated  Foochow,  China,  and  reads  as 
follows: 

"China  needs  you." 

It  is  addressed  to  the  Volunteers  assembled  at  Cleveland  and 
signed,  "Lyon,"  who  was  with  us  at  the  Detroit  convention;  then  as  a 
traveling  secretary  of  this  Movement,  now  out  there  as  the  leader  of 
the  College  Young  Men's  Christian  Association  of  the  great  Chinese 
Empire. 

The  next  message  is  dated  at  Lahore,  in  the  Punjab,  in  India.  It 
reads: 

"India  never  before  so  open,  so  ripe,  so  hopeful,  so  critical,  so 
needy  as  now.  India  prays  for  the  awakening  of  America  to  look, 
pray,  send  and  come  for  her  awakening." 

This  cable  is  signed  by  a  most  impressive  list  of  names,  impressive 
to  this  student  audience — Frank  Anderson,  at  one  time  traveling  secre- 
tary of  the  British  Movement;  John  Forman,  who  went  up  and  down 
the  colleges  of  this  country  with  Mr.  Wilder  as  one  of  the  pioneers  of 
the  Volunteer  Movement;  two  of  the  most  distinguished  Indian  Chris- 
tians who  represent  the  World's  Student  Christian  Federation  in  India, 
K.  C.  Banurji  and  S.  Satthianadhan;  G.  S.  Eddy  and  Mas  Wood  Moor- 
head,  vdio  were  with  us  at  the  Detroit  convention,  and  both  of  whom 
have  ably  served  the  Volunteer  Movement  on  this  continent;  J.  Camp- 
bell White,  also  once  a  traveling  secretary  of  our  Movement;  J.  H. 
Oldham,  Crayden  Edmunds,  L.  B.  Butcher,  all  three  of  whom  have 
served  as  general  secretary  of  the  Movement  in  Great  Britain;  George 
B.  Smith,  who  went  out  only  a  few  months  ago  from  the  position  of 
college  secretary  of  Illinois  to  become  college  secretary  in  the  city  of 
Madras;  Miss  Agnes  Hill,  one  of  the  first  women  traveling  secretaries 
of  the  American  Movement;  Miss  De  Selincourt,  who  was  one  of  the 
strong  leaders  among  the  women's  colleges  of  Great  Britain;  Professor 
Wilbert W.White  and  David  McConaughy,who  have  also  been  moving 
spirits  in  the  work  of  young  men  on  this  continent.  Does  it  not  look 
as  though  the  leaders  were  forging  to  the  front?  It  is  a  most  impres- 
sive appeal,  when  we  tliink  of  those  who  sent  it  and  what  they  rep- 
resent. 


After- Convention  Perils  255 

Twenty  years  ago  there  was  only  one  Student  Movement  in  this 
world;  to-night  there  are  not  less  than  twenty  national  student  Chris- 
tian Movements,  and  they  have  been  bound  together  within  the  past 
two  years  by  the  World's  Student  Christian  Federation.  This  includes 
nearly  1,000  universities  and  colleges.  It  has  an  active  enrolled  mem- 
bership to-day  of  at  least  50,000  students  and  professors.  It  links  to- 
gether the  students  of  all  the  great  races  of  the  world  and  all  the  con- 
tinents of  the  world.  Does  it  not  seem  as  though  God  were  getting 
ready  for  a  great  work  in  the  world? 


AFTER-CONVENTION  PERILS 

Mr.  Gilbert  A.  Beaver 

Fellow-students,  what  of  to-morrow?  That  is  the  question  upon 
which  many  of  the  issues  of  this  convention  are  turning.  Do  we  ex- 
pect to  be  borne  out  from  here  on  some  great  flood  of  power  without 
much  thought  on  our  part,  or  do  we  expect  that  there  will  be  unusual 
need  for  constant  watchfulness  and  prayer  during  the  coming  days? 
Do  we  remember  that  it  was  just  after  our  Lord's  baptism,  just  after 
the  descent  of  the  Holy  Spirit  upon  Him,  that  the  devil  made  some  of 
his  most  desperate  assaults?  Do  we  know  that  it  has  often  been  after 
great  spiritual  exaltation  that  Christians,  older  and  stronger  than  any 
of  us,  have  encountered  their  most  subtle  and  severe  temptations? 
Such  temptations,  therefore,  we  may  expect  after  these  days  of  un- 
usual blessing;  and  "that  no  advantage  may  be  gained  over  us  by 
Satan,"  we,  like  Paul,  must  be  "not  ignorant  of  his  devices." 

Even  now  he  may  be  trying  to  entice  some  of  us  by  the  temptation 
to  disobedience.  How  often,  after  a  farewell  meeting  hke  this,  have  I 
found  some  young  man  going  away  sorrowful,  as  the  rich  young  ruler 
went  away  from  Christ,  because  there  was  something  that  seemed  too 
hard  for  him  to  give  up.  Strange  as  it  may  seem,  we  are  often  in  most 
danger  of  disobedience  at  the  very  time  that  a  loving  Father  is  unfold- 
ing a  larger  and  better  plan  for  our  lives.  Then  all  the  powers  of 
darkness  conspire  to  make  their  most  enticing  appeals,  and  urge  seem- 
ingly higher  motives.  And  such  appeals  may  come  to  us  on  the  mor- 
row. Oh,  that  we  might  see  how  reasonless  and  ruinous  it  is  to  cling 
to  any  self-made  purpose,  however  good  it  seems,  and  thus  mar  God's 
better  plan  and  hinder  His  power.  Think  of  the  great  things  that 
Paul  was  called  to  suffer  and  sacrifice,  but  think  also  of  the  much 
greater  things  hid  in  God's  plan  for  his  life  that  he  would  have  lost 
utterly  if  he  had  been  "disobedient  imto  the  heavenly  vision."  Oh, 
that  the  vision  might  become  larger  and  clearer  in  these  last  moments 


256  The  Student  Missionary  Appeal 

that  we  miglit  forget  our  little  and  selfish,  interests  before  the  sight  of 
the  world  lying  in  darkness^  and  the  more  distant  and  glorious  sight  af 
the  great  white-robed  multitude  that  it  is  now  our  privilege  to  help  to 
gather  out  of  all  nations. 

We  who  have  been  brought  to  this  mount  of  vision  will  be  called 
to  a  fuller  and  more  intelligent  obedience,  and  some  of  us  will  be 
tempted  to  procrastinate.  Perhaps  we  think  that  we  need  more  light, 
and  so  no  doubt  we  do  for  decisions  that  are  to  be  made  next  week  or 
next  year,  but  for  the  decision  to  which  we  are  called  to-night,  or  will 
be  called  when  we  go  back  to  our  college  and  hear  the  Spirit  wliisper, 
^'run,  speak  to  this  young  man" — for  that  decision  procrastination  will 
only  obscure  the  first  clear  impression  of  duty  till  we  know  not,  as  we 
know  now,  what  we  ought  to  do.  True  obedience  is  prompt,  it  leads 
to  clearer  light  as  it  led  Paul  to  the  vision  of  the  man  of  Macedonia; 
and  there  is  no  other  way  to  greater  light  than  to  take  the  step  that  is 
now  plain  enough. 

But  we  must  guard  also  against  the  insidious  temptations  of  pride. 
None  will  adapt  themselves  more  skillfully  to  every  state  of  our  spir- 
itual life.  Have  we  had  experience  in  this  convention  surpassing  all 
former  ones — the  temptation  will  come  to  live  upon  them  when  they 
have  become  mere  memories,  and  to  think  of  ourselves  as  though  we 
had  already  attained.  Have  we  become  members  of  a  Movement  that 
has  grown  in  power  and  in  favor  with  the  leaders  of  the  Church — the 
temptation  will  be  to  trust  in  numbers  or  in  great  names,  rather  than 
in  God  alone.  On  the  other  hand,  have  failures  in  our  spiritual  life  or 
work  been  very  humiliating — the  temptation  is  not  far  away  to  trust 
in  this  passing  humility,  and  forget  that  reliance  on  our  own  humility 
is  in  itself  a  most  subtle  and  dangerous  pride.  Hezekiah  had  appar- 
ently learned  true  humility  and  entire  dependence  upon  God  through 
repeated  dangers  and  deliverances,  yet  the  sin  of  his  mature  years,  the 
great  sin  of  his  life  and  reign,  had  its  root  in  pride. 

There  is  another  treacherous  snare  that  is  set  by  pride — the  snare 
into  which  Saul  fell  when  the  women  sang, 

"Saul  hath,  slain  his  thousands, 
And  David  his  ten  thousands." 

The  very  name  of  jealousy  repels,  but  it  does  not  thereby  make 
one  proof  against  its  cunning.  Let  one  man  be  esteemed  above  another 
or  given  a  position  on  which  the  other's  eyes  were  fastened,  and  jeal- 
ousy may  begin  its  blighting  work  and  stir  up  prejudices  almost  un- 
known to  its  victim.  For  it  is  not  in  us,  fellow-students,  even  to  de- 
tect the  workings  of  pride  and  jealousy,  much  less  to  cleanse  our 
hearts  from  them.    Only  He  who  humbled  Himself  and  became  obedi- 


After-Convention  Perils  257 

ent  for  our  sakes  to  the  most  shameful  death  can  purify  our  hearts; 
and  only  as  we  forget  the  things  that  are  behind,  so  far  as  we  are 
tempted  to  glory  in  them,  and  look  always  and  only  to  Him,  can  we 
be  transformed  into  His  likeness.  And  becoming  like  Him,  we  shall 
rejoice  to  decrease  that  others  who  serve  Him  may  increase. 

But  it  will  be  hard  to  do  all  that  the  convention  has  advised;  and 
it  will  be  easy  to  become  "anxious  and  troubled  about  many  things," 
to  be  "cumbered  with  much  serving,"  like  Martha,  and  so,  like  her, 
neglect  the  needful  part  of  sitting  at  the  Lord's  feet  and  hearing  His 
word.  The  greater,  therefore,  the  demands  of  work,  the  greater  the 
need  to  guard  and  magnify  the  time  that  is  spent  alone  with  God.  For 
only  as  communion  is  had  with  Him  day  by  day  through  His  Word, 
and  His  lessons  are  learned  in  the  school  of  prayer,  can  our  work  for 
others  increase  and  abide,  and  we  ourselves  be  kept  in  perfect  peace. 

Only  thus  can  we  resist  the  temptation  to  discouragement  which 
follows  close  upon  that  of  anxiety.  Perhaps  we  have  never  felt  so  cour- 
ageous as  we  do  to-night,  but  "let  him  that  thinketh  he  standeth  take 
heed  lest  he  fall."  Elijah  was  very  far  from  discouraged  after  his  great 
victory  over  the  priests  of  Baal,  and  yet  the  next  day  he  sat  down  under 
a  juniper  tree  and  asked  that  he  might  die.  The  collapse  of  a  man  of 
iron  like  Elijah  is  a  warning  to  every  one  of  us  against  self-confidence. 
Let  the  strongest  man  remember  that  these  temptations,  or  others,  may 
come  upon  liim  most  unexpectedly,  at  the  moment  when  he  is  weak- 
est, and  on  the  side  of  his  least  power  of  resistance.  Let  him  remem- 
ber that  the  victory  depends  not  merely  upon  the  watchfulness  of  the 
moment,  but  upon  the  secret  habits  of  his  life.  Have  we  any  habits 
that  are  sapping  the  power  with  which  we  might  resist  temptation? 
Or  are  the  great  determining  habits  of  our  life  those  of  which  we  heard 
this  morning,  and  are  we  so  faithful  in  giving  the  first  and  best  times 
to  communion  with  God  that  He  is  always  leading  us  in  triumph  in 
Christ?  Those  habits  we  may  form,  if  we  will,  and  may  find  in  them 
the  secret  of  victory. 

"Why,  therefore,  should  we  do  ourselves  this  wrong, 
Or  others — that  we  are  not  always  strong, 
That  we  are  ever  overborne  with  care, 
That  we  should  ever  weak  or  heartless  be, 
Anxious  or  troubled,  when  with  us  is  prayer. 
And  joy  and  strength  and  courage  are  with  Thee?" 


258  The  Student  Missionary  Appeal 

ON  BEHALF  OF  THE  FOREIGN  MISSIONARIES 
Rev.  J.  C.  R.  Ewing,  D.  D. 

This  afternoon  forty-seven  missionaries  from  the  field  represent- 
ing eighteen  missionary  agencies  assembled  and  expressed  themselves 
in  these  words: 

"We,  the  missionaries  in  attendance  upon  the  convention  of 
the  Student  Volunteer  Movement  assembled  in  Cleveland,  unite  in 
commending  this  Movement  to  the  churches  of  the  United  States 
of  America  and  Canada.  We  have  been  deeply  impressed  that  the 
Movement  is  of  God,  and  that  through  it  He  wishes  to  bless  the 
whole  Church. 

"In  view  of  the  appalling  needs  of  the  foreign  field  as  we  know 
them  to  be,  we  urge  that  every  well  qualified  candidate  be  sent  out, 
believing  that  the  Lord  will  bless  the  Church's  adopting  such  a 
policy." 

What  does  this  Movement  mean  to  the  foreign  missionary? 
That  motto  of  wliich  we  have  heard  indicates  an  advance.  You  all 
remember  the  cry  of  William  Carey  at  the  beginning  of  the  century, 
"Expect  gTeat  things  from  God.  Attempt  great  things  for  God." 
The  evangelization  of  the  world  in  this  generation,  the  same  thought, 
the  same  spirit,  but  with,  as  there  ought  to  be,  an  added  definite- 
ness — the  evangelization  of  the  world  in  this  generation.  And  what 
does  it  mean  to  a  missionary  upon  the  field,  impressed  as  he  is 
with  the  awful  realities  about  him,  appreciating  as  he  does  the  ab- 
solute necessity  if  many  millions  are  not  to  die  without  hope  of  the 
proclamation  of  the  gospel  within  the  present  generation?  The  ex- 
istence of  this  Volunteer  Movement  brings  to  the  heart  of  the  mis- 
sionary the  world  over  a  gladness  to  which  it  has  sometimes  been  a 
stranger. 

Think  of  missionaries  in  the  lonely  places.  I  think  to-night  of 
one  woman  living  alone  in  the  heart  of  India,  the  only  missionary 
to  a  population  of  two  millions  of  people.  And  as  I  think  of  her 
and  realize  what  it  must  mean  to  her  and  to  others  like  her,  to  know 
that  here  in  Christian  America  and  in  England  the  hosts  are  gath- 
ering, the  enthusiasm  is  growing,  and  that  these  hundreds  of  the 
brightest  and  best  of  the  Church  are  ready  to  go,  I  rejoice  as  the 
representative  of  such  lonely,  overburdened  ones  to  bid  you  God- 
speed. 

In  some  parts  of  the  heathen  world  the  Student  Volunteer 
Movement  is  no  longer  an  experiment.  I  want  to  say  personally,  I 
think  it  is  right  to  say  it,  that  there  are  before  me  to-night  in  this 
audience — one  of  them  on  the  platform — two  men  who  have  been 


On  Behalf  of  the  Foreign  Missionaries  259 

of  more  help  to  me  in  the  way  of  guiding  to  liigher  and  nobler  Chris- 
tian service  than  any  others  have  ever  been.  And  what  I  say  of  my- 
self I  may  say  of  some  of  my  brethren  in  the  field.  The  one  on  the 
platform  is  a  prominent  representative  of  the  Student  Volunteer 
Movement.  Let  me  say  that  there  seems  to  have  come  to  mission- 
aries in  these  latter  days  in  many  parts  of  the  world  a  great  spiritual 
quickening.  In  a  meeting  last  summer  of  missionaries  belonging 
to  one  of  the  churches,  a  prominent  evangelist  said,  "I  have  never 
seen  anything  in  all  my  ministry  that  so  impressed  me  as  this,  that 
the  missionaries  in  every  country  of  the  world  are  filled  with  an  en- 
thusiasm and  expectancy  of  great  things  from  God,  as  I  have  never 
known  them  to  be  filled  before."  And  as  I  began  to  think  of  the 
causes  of  it,  I  remembered  the  fact  that  during  the  past  two  years 
the  leader  of  this  Movement  journeyed  around  the  world  leaving 
behind  him  a  track  of  blessing — a  blessing  shared  in  by  many  of 
the  missionaries  of  many  lands. 

Dear  young  friends,  you  have  been  called  to  a  great  work.  You 
are  going  forth  as  missionaries — for  I  believe  you  are  going.  I  don't 
believe  the  Church  will  shrink  and  falter  long.  I  believe  that  eve^ry 
one  of  the  churches  here  represented  must  hear  the  call  and  arise 
and  send  forth  these  qualified  men  and  women,  because  of  the  need 
that  exists  across  the  sea.  Oh,  if  the  churches  could  but  feel  it  as 
we  missionaries  feel  it,  that  there  are  800,000,000  of  people  in  the 
world  to-day  who  have  never  heard  of  Jesus  Christ  at  all,  I  do  be- 
lieve that  the  cofi^ers  of  the  Church  would  be  full,  and  every  one  of 
you  young  men  and  women  would  go  forth  on  the  mission  which 
your  heart  prompts  you  to  undertake.  These  words  of  Francis  Xa- 
vier,  the  great  Jesuit  missionary,  consumed  as  he  was  ^vith  zeal  for 
mother  Church,  come  to  me  sometimes:  "Oh,"  said  he,  "I  would 
that  I  might  go  back  to  Christian  Europe  and  go  to  the  universities 
and  to  the  other  seats  of  learning  in  that  great  country,  that  I  might 
stand  before  the  learned  and  cry  aloud  as  a  madman  cries  and  say, 
'Oh,  see  what  a  multitude  is  going  down  to  everlasting  darkness  every 
year,  and  all  because  you  do  not  care!' "  Brethren,  I  don't  beheve 
it  is  because  the  Church  does  not  care,  but  I  do  believe  it  is  because 
it  does  not  care  enough.  "Would  to  God  that  every  one  of  us  might 
see  the  awful  desolation,  the  horrible  darkness  in  which  non-Chris- 
tian people  live,  and  realize  that  hundreds — that  one  hundred  thou- 
sand of  them  every  day — are  passing  out  into  that  future  of  which 
we  know  so  little,  and  have  never  even  heard  of  Jesus  Christ.  It 
means  much  to  us,  this  Volunteer  Missionary  Movement. 

And  so  I  say,  God  speed  you!  May  the  Holy  Ghost  with  power 
come,  as  I  believe  He  has  come  with  power  upon  this  assembly  every 


260  The  Student  Missionary  Appeal 

day  since  we  met  together.  And  we  are  waiting  to-night  for  more 
power,  and  more  power  still  is  to  come,  until  filled  with  the  enthusi- 
asm which  can  come  only  from  the  presence  and  power  of  that  Spirit, 
you  and  I  shall  go  out  from  this  hall  all  over  this  broad  land,  and 
shall  say  to  pastors  and  to  people  that  the  volunteers  must  go.  And 
go  they  shall,  with  the  Spirit  of  God  upon  them.  There  will  be 
great  rejoicing  by  and  by,  Jesus  our  blessed  Master  shall  see  of  the 
travail  of  His  soul  and  shall  be  satisfied.  Then  shall  we  hear  the 
cry:  "Hallelujah,  for  the  Lord  God  omnipotent  reigneth!  Hallelujah, 
for  the  kingdoms  of  this  world  have  become  the  kingdoms  of  our 
Lord  and  of  His  Christ!" 


OUR  WORK  OF  THE  NEAR  FUTURE 

Mr.  S.  M.   Sayford 

An  extraordinary  convention  like  this  brings  into  the  life  of 
every  one  whose  privilege  it  is  to  attend  it  an  extraordinary  experi- 
ence, thrusts  upon  him  an  extraordinary  responsibility,  and  has  in  it 
the  promise  of  extraordinary  blessing.  How  our  hearts  would  be 
thrilled  to-night  if  we  could  even  imagine  the  splendid  resolutions  that 
have  taken  shape  in  the  life  of  the  delegates  in  this  convention !  What 
heroic  ambition  has  been  readied  out  after  by  the  large  majority  of  the 
young  men  and  the  young  women  who  have  sat  under  the  inspiring 
words  from  the  men  and  the  women  of  God  who  have  addressed  us. 
The  question  which  seems  to  me  of  supreme  importance  to-night,  so 
far  as  the  individual  is  concerned,  is,  How  can  these  resolutions  that 
we  have  made  be  lived  out  in  cur  lives,  and  how  may  I  attain  unto  this 
heroic  ambition  of  mine? 

Now,  I  propose  in  the  briefest  possible  words,  and  I  trust  none  the 
less  effectively,  to  attempt  to  answer  these  two  questions. 

First,  it  will  require  a  very  radical  change  on  the  part  of  a  good 
many  of  us  in  the  way  we  live.  It  will  demand  a  readjustment  of  our 
relation  to  certain  things  and  conditions  in  the  institutions  we  repre- 
sent. There  are  some  alhances,  there  are  some  friendships,  that  will 
of  necessity  need  to  be  broken.  There  are  many  habits  from  which  we 
shall  be  obliged  to  break.  We  talk  a  great  deal  about  the  prayer-life. 
My  dear  friends,  it  seems  to  me  that  the  relation  of  some  of  us  to  God 
must  be  readjusted  before  we  shall  ever  come  to  know  what  prayer  is. 
"If  I  regard  iniquity  in  my  heart,  God  will  not  hear."  It  is  a  fact  that 
cannot  be  gainsaid,  that  there  are  many  of  us  with  these  holy  pur- 
poses, with  these  splendid  ambitions,  who  are  clinging  to  friendships 
and  who  have  formed  and  gone  into  leagues  and  associations  which  we 


Our  Work  of  the  Near  Future  261 

know  are  incompatible  with  Christian  life  and  Christian  profession.  A 
heroic  spirit  is  demanded  of  the  child  of  God  who  would  glorify  Him 
at  home  or  abroad.  It  is  in  the  home  field,  beloved,  that  we  are  fitted 
to  do  valiant  service  to  God  in  what  is  called  the  foreign  field.  There 
is  a  certain  easy  kind  of  living  to-day  and,  therefore,  an  easy  sort  of 
resolving  in  these  days,  that  amounts  to  next  to  nothing.  We  are 
brought  face  to  face  with  the  fact  again  and  again  that  we  are  held  as 
by  a  giant  grasp  in  the  power  of  some  habit  that  we  have  been  com- 
pelled,- at  least  we  think  we  have  been  compelled,  to  admit  has  more 
power  over  us  than  the  gospel  of  the  Son  of  God.  If  the  promise  of 
God  is  true,  and  I  believe  it  with  all  my  heart,  every  one  of  us  here  can 
become  to-night,  and  from  to-night  henceforth  and  forever  remain, 
anti-sin  men  and  ivomen.  We  can  set  our  faces  like  a  flint  against 
everything  that  smacks  of  unrighteousness.  We  can  glorify  God  with 
our  bodies  and  our  spirits  which  are  His.  God  never  commands  any 
of  us  to  do  that  which  is  not  possible  for  us  to  do.  Now,  it  will  cost 
something  to  readjust  these  relations — there  is  no  doubt  about  that. 
But  you  will  find  that  we  pay  the  price  that  is  demanded  every  time 
we  attempt  to  do  or  get  the  thing  upon  which  our  hearts  are  set.  That 
is  an  unwritten  law  of  life.  Wlien  the  heart  is  set  upon  an  object  the 
owner  of  that  heart  pays  precisely  what  it  costs  to  get  that  object.  Men 
are  losing  their  lives  to-day  in  the  attempt  to  get  the  wealth  of  this 
world.  Their  hearts  are  set  on  the  almighty  dollar,  and  the  Almighty 
God  is  sacrificed.  Men  who  set  their  hearts  on  glorifying  God  will  pay 
just  precisely  what  it  costs  to  thus  glorify  God. 

There  are  three  very  striking  facts  brought  out  in  three  verses  of 
Scripture  that  I  have  been  making  a  special  study  of  to-day,  and  I 
want  to  commend  them  to  every  delegate  here.  I  wish  I  could  get  just 
as  near  you  delegates  now  as  I  sometimes  have  gotten  to  you  in  your 
colleges,  and  thus  speak  to  the  individual  heart.  First,  a  declaration; 
second,  a  command,  and  then  a  prayer;  the  declaration  and  the  com- 
mand and  the  prayer  on  man's  side.  In  the  119th  Psalm,  114th  verse, 
we  find  the  declaration:  "Thou  art  my  hiding-place  and  my  shield;  I 
hope  in  Thy  Word."  Oh,  may  the  Spirit  of  God  help  us  to  make  that 
declaration! — "Thou  art  my  hiding-place  and  my  shield;  I  hope  in 
Thy  Word."  Then  a  command,  "Depart  from  me,  ye  evil-doers,  that  I 
may  keep  the  commandments  of  my  God."  That  is  severance  of  our- 
selves from  everything  that  is  unholy.  And  we  can,  by  the  grace  of 
God,  issue  this  command.  Then  the  prayer  in  the  133d  verse  of  the 
same  psalm — and  oh,  that  this  might  be  the  prayer  with  which  every 
one  of  us  would  begin  the  "morning  watch"  every  day:  "Order  my 
steps  in  Thy  Word  and  let  not  any  iniquity  have  dominion  over  me." 
Declaration,  command,  prayer — make  these,  my  dear  friends,  and  then 


262  The  Student  Missionary  Appeal 

the  volunteer  becomes  an  accepted  soldier,  then  the  volunteer  be- 
comes immediately  a  missionary,  then  he  at  once  enters  upon  his  mis- 
sion for  God. 

There  are  458  institutions  of  higher  learning  represented  by  the 
delegates  of  this  convention,  and  statistics  tell  us  that  just  50  per  cent, 
of  the  student  life  of  this  country  is  on  God's  side.  That  leaves  50  per 
cent,  on  the  other  side,  or  a  non-professing  Christian  for  every  profess- 
ing Christian  in  these  institutions  of  learning,  to  go  to  work  on  right 
away.  Now,  put  the  Christian  man  over  against  the  non-Christian  in 
his  own  institution.  It  is  one  of  the  best  opportunities  that  ever  con- 
fronts a  man.  You  will  never  have  a  better  opportunity  to  win  a  man 
to  God  than  right  in  your  own  institution  of  learning.  Not  long  ago  I 
stood  in  an  institution  where  there  were  135  students,  127  of  whom 
were  professedly  Christian  men,  leaving  just  eight  men  in  that  institu- 
tion who  were  not  professedly  Christians.  I  took  occasion  to  say,  when 
I  had  the  entire  body  before  me,  "If  you  137  men  live  anywhere  near 
your  privileges  as  followers  of  Jesus  Christ,  those  eight  men  would  be- 
come mighty  lonesome."  It  is  true  beyond  any  question  that  if  every 
Christian  in  these  institutions  lived  as  he  ought  to  live  before  God, 
there  would  be  an  irresistible  power  that  would  sweep  our  fellow-stu- 
dents into  the  Kingdom  of  God,  born  through  the  power  of  the  Holy 
Ghost  in  the  exercise  of  faith  in  Jesus  Christ. 

May  God  give  the  Holy  Spirit  to-night  to  search  our  hearts  and 
make  us  stand  naked  before  Him  and  see  ourselves  in  our  deepest  need. 
And  then,  being  purified,  through  the  surrender  of  the  life,  by  the 
Spirit  of  Almighty  God,  let  us  go  down  to  our  institutions  from  this 
magnificent  mount  of  privilege  and  begin  our  missionary  work  at  once, 
to  the  praise  and  glory  of  God. 


OUR  EQUIPMENT  OF  POWER 
Mr.  Robert  P.  Wilder 

Four  years  ago,  at  the  time  of  the  Detroit  convention,  I  was  in 
India,  and  God  only  knows  how  longingly  we  looked  to  that  con- 
vention and  how  eagerty  we  prayed  for  more  workers  for  India.  A 
generation  in  India  is  not  as  long  as  a  generation  in  this  country, 
for  the  average  duration  of  life  in  India  is  only  34  years.  But, 
fellow-students,  there  was  something  that  we  longed  for  more  than 
men,  and  that  was  Spirit-filled  men.  You  do  not  know  how  eagerly 
the  workers  in  India  are  prapng  that  the  power  from  on  High  may 
fall  upon  this  convention. 

My  message  to-night  is  embraced  in  one  word,  "power."     The 


Our  Equipment   of  Power  263 

Master  had  finished  His  work.  The  world  was  waiting  for  laborers, 
but  just  before  the  disciples  went  forth  to  evangelize  it  He  said, 
"Tarry  ye,  tarry  ye."  God  wanted  the  intensive  before  the  ex- 
tensive. He  wished  to  have  the  world  within  the  hearts  of  His  fol- 
lowers filled  with  the  Holy  Spirit,  before  they  should  attempt  to  fill 
the  world  outside  with  the  news  of  salvation.  After  one  of  our  con- 
ventions on  the  Himalaya  Mountains  one  of  my  friends  said  to  me, 
"I  have  heard  much  from  man;  I  long  now  to  withdraw  apart  and 
meet  my  Master  and  get  my  bearings."  Fellow-students,  we  must 
nov,'  get  our  bearings.  What  has  this  convention  meant  to  us?  Have 
we  received  the  power  from  on  High?  Are  we  going  out  to  witness 
for  Christ  without  this  power? 

I  remember  what  one  of  the  volunteers  in  India  said:  "If  a 
man  is  ill  and  I  run  for  a  physician  and  reach  the  doctor  too  late,  I 
am  not  to  blame.  But  when  I  started  to  run  if  I  knew  there  was  a 
horse  ready  to  take  me  faster  than  my  feet  could  carry  me,  and  I 
deliberately  ignored  the  horse  and  went  on  foot,  and  came  too  late, 
then  I  am  to  blame."  And  he  said  to  us  missionaries,  "I  fear  that 
much  of  my  work  in  India  has  been  on  foot  instead  of  on  horseback, 
has  been  in  the  energy  of  the  flesh  instead  of  in  the  power  of  the  Holy 
Spirit."  "Ye  shall  receive  power,"  said  Christ,  "when  the  Holy 
Ghost  is  come  upon  you;  and  ye  shall  be  my  witnesses."  Whenever 
men  have  tried  to  separate  these  two  things  they  have  failed.  God 
says,  "First  of  all  power,  then  witness  bearing."  Whether  we  remain 
here  or  go  to  other  countries,  God  does  not  wish  powerless  witnesses. 
Oh,  that  we  might  open  our  hearts  before  Him  to-night,  so  that  we 
may  get  a  fresh  enduenient  of  power  from  on  High!  God  is  no  re- 
specter of  persons,  and  every  Christian  is  capable  of  leading  a  Spirit- 
filled  life.  When  I  was  in  college  I  used  to  think  that  being  born  of 
the  Spirit  was  required,  and  being  filled  with  the  Spirit  was  optional. 
But  as  we  study  God's  word  we  find  that  both  are  required,  and  God 
expects  us  to  be  Spirit-filled  men  and  women. 

David  Brainerd,  the  great  missionary,  in  speaking  to  his  friends 
said,  "Whatever  else  you  fail  of,  do  not  fail  of  the  influences  of  the 
Holy  Spirit;  that  is  the  only  way  you  can  handle  the  consciences  of 
men."  How  eager  He  is  to-night  to  fill  us  to  overflowing,  that  rivers 
of  living  water  may  go  forth  from  us  to  others!  If  we  are  thinking 
of  the  foreign  field,  nothing  less  than  "rivers  of  living  water"  will  do. 
Have  we  the  rivers,  or  is  it  hard  pumping?  Is  it  difficult  for  us  to 
speak  for  Christ,  or  have  we  these  rivers  of  living  water  in  us,  so  that 
it  is  impossible  for  us  to  keep  still?  "Tliis  spake  He  of  the  Spirit, 
which  they  that  believed  on  Him  were  to  receive:  for  the  Spirit  was 
not  yet  given;  because  Jesus  was  not  yet  glorified."     Thank  God,  we 


264  The  Student  Missionary  Appeal 

are  living  to-day  in  the  dispensation  of  the  Holy  Ghost,  and  it  is  pos- 
sible for  you  and  for  me  simply  to  reach  out  and  take  this  gift  of  all 
gifts  by  faith.  The  methods  of  irrigation  in  India  are  very  primi- 
tive— two  men  and  two  bullocks  work  hard  from  early  mom  until 
late  at  night  and  accomplish  very  little.  Now  the  British  govern- 
ment is  introducing  irrigation  canals  and  the  great  streams  of  water 
are  flowing  through  those  regions.  There  is  no  more  occasion  in 
those  parts  for  the  two  men  and  the  two  bullocks.  Possibly  our  lives 
in  the  past  have  been  lives  of  self-effort.  God  grant  that  from  hence- 
forth we  may  be  dead  and  that  Christ's  life  abundant  may  flow  into 
us  and  through  us  as  we  work  for  Him. 

What  are  the  conditions?  I  wish  to  bring  two  before  you.  The 
first  condition  is  letting  go.  How  difficult  it  is  to  let  go!  Or  as 
one  of  my  friends  says,  "It  is  much  easier  to  surrender  than  to  keep 
surrendered," — to  keep  letting  go.  One  of  my  classmates  in  the 
theological  seminary  rose  one  day  to  speak  to  us.  He  appealed  to 
the  eye  gate  by  drawing  on  the  blackboard  the  picture  of  a  man  in  a 
rowboat,  pulling  vigorously  at  the  oars.  The  boat  was  headed  in  the 
right  direction,  but  he  made  no  progress,  for  there  was  a  rope  binding 
the  stern  of  the  boat  to  the  shore.  Turning  to  us  he  said,  "Fellows, 
is  there  any  rope  binding  us  to  the  shore?  If  so,  may  God  help  us 
to  cut  it."  That  man  is  now  in  Siam.  May  God  help  us  to  let  go 
of  everytliing  and  surrender  our  lives  to  Him. 

The  next  thing  is  to  take  hold  by  faith.  I  want  to  call  your 
attention  to  the  last  clause  of  that  verse  to  which  Mr.  Meyer  referred, 
"that  we  might  receive  the  promise  of  the  Spirit  through  faith."' 
Just  as  we  received  the  Lord  Jesus  Christ  for  salvation,  so  we  are  to 
receive  by  simple  faith  the  Spirit  for  sanctification  and  service. 
While  passing  through  the  Eed  Sea  a  few  months  ago  my  cabin  was 
very  close.  I  longed  for  the  air  to  enter.  The  wind  was  pressing 
against  every  beam  and  eager  to  enter.  What  was  the  difficulty? 
The  port  hole  was  closed.  When  I  opened  the  port  in  came  the  wind 
and  all  was  sweet  and  pure.  To-night  the  Spirit  of  the  living  God 
is  pressing  against  every  heart.  Shall  we  not  throw  our  hearts  open 
wide  through  faith,  and  through  faith  shall  we  not  take  hold,  or 
rather  let  Him  take  hold?  Power  belongeth  unto  God.  "Ye  shall 
receive  power,  when  the  Holy  Ghost  is  come  upon  you." 

'Now,  one  word  about  to-morrow.  A  friend  in  the  city  of  Calcutta 
said  to  me,  "Since  I  have  received  an  infilling  of  the  Spirit  of  God  I 
have  been  tempted  more  than  ever  before."  I  replied,  "Praise  God, 
for  that  is  an  evidence  that  you  have  received  more  of  the  Spirit, 
for  there  is  no  man  in  this  world  that  Satan  is  more  eager  to  over- 
throw than  a  Spirit-filled  man.     Every  gun  in  his  battery  is  brought 


Farewell  Messages  >  265 

to  bear  upon  that  man."  After  the  Holy  Spirit  came  upon  our  Lord 
in  the  river  Jordan,  He  was  led  down  into  the  wilderness  to  be  tempt- 
ed. It  is  always  so.  And  if  we  have  received  more  of  the  infilling 
of  the  Holy  Spirit  at  this  convention  it  means  that  Satan  will  tempt 
us  as  never  before.  But  thanks  be  unto  God  He  can  keep  us,  if  we 
will  keep  looking  up  to  Him  constantly. 

Th-e  early  Christians  turned  the  world  upside  down  because  they 
themselves  were  first  turned  upside  down  by  the  power  of  the  Holy 
Spirit.  Are  we  turned  upside  down?  Have  our  plans  been  3deld- 
ed  to  God?  Have  our  hearts  been  given  up  to  Him?  God  grant 
that  before  we  leave  Cleveland  we  may  be  filled  with  the  Holy  Ghost, 
and  then  we  will  see  such  results  as  we  have  never  thought  of  before. 

In  closing  I  want  to  call  your  attention  to  a  verse  in  the  second 
chapter  of  the  Acts  of  the  Apostles,  which  I  wish  you  would  carry 
with  you  as  a  parting  message.  Acts  ii.,  33:  "Being,  therefore,  by  the 
right  hand  of  God  exalted,  and  having  received  of  the  Father  the 
promise  of  the  Holy  Ghost,  He  hath  poured  forth  this,  which  ye  see 
and  hear."  What  proof  can  we  give  to  the  world  that  Christ  is  living 
to-day?  They  cannot  see  Him  in  heaven.  What  proof  could  Peter 
give  that  Christ  was  at  the  right  hand  of  the  Father?  The  proof 
found  in  the  words,  "He  hath  poured  forth  this  which  ye  see  and 
hear."  The  strongest  evidence  that  Jesus  is  risen  and  reigning  is  a 
Spirit-filled  Church.  For  His  sake  let  us  be  filled  with  the  Spirit, 
so  that  those  who  look  into  our  faces  and  read  our  lives  may  see  that 
our  Lord  is  living  to-day.  When  the  cable  was  carried  across  the 
Atlantic  the  people  on  one  side  knew  that  it  had  reached  the  other, 
because  a  message  was  flashed  across  the  wire;  and  when  the  Lord 
Jesus  Christ  was  exalted  the  world  knew  that  He  had  reached  the 
Father's  right  hand  because  He  poured  down  the  Holy  Ghost.  In 
Bengal  an  educated  Hindu  said  of  a  Christian  worker,  "He  has  got 
something,  we  see  it  in  his  face."  God  grant  that  we  may  be  so  filled 
wdth  Him  that  those  who  see  us  and  live  with  us  will  realize  that  we 
have  got  something — or  rather  that  God  has  full  possession  of  us. 


FAREWELL  MESSAGES  FROM  THOSE  EXPECTING  TO  SAIL 
FOR  THE  FOREIGN  FIELD  WITHIN  A  YEAR 

Mr.  Mott:  Now  we  should  like  to  have  all  of  the  students  who 
hope  to  sail  to  the  mission  field  within  the  next  year  stand.  (About 
sixty  arose  immediately.)  I  wish  you  to  answer  these  two  questions. 
Indicate  the  field  to  which  you  expect  to  go  and  then,  in  a  sentence,  if 
you  can  put  it  into  a  sentence,  the  reason  why  you  go  there — that  is, 
at  least  one  reason;  I  suppose  some  of  you  have  many  reasons — but  at 
least  one  reason. 


266  The  Student  Missionary  Appeal 

"To  the  Soudan,  Africa,  because  He  says  '^Go.' " 

"To  work  among  the  lepers  of  China,  because  the  Master  has 
called  me." 

"To  China,  because  of  the  great  need." 

"To  China,  to  nurse  the  heathen  for  Jesus'  sake." 

"To  China,  because  of  the  great  need  of  that  field,  with  its  multi- 
tudinous inhabitants." 

"To  the  Upper  Congo,  because  God  has  placed  it  upon  my  heart 
to  go  there." 

"To  China,  because  I  believe  He  wants  me  there." 

"To  Bolivia,  South  America,  because  I  believe  that  He  wants  me 
to  go  there,  and  I  have  felt  in  this  convention,  especially,  the  need  of 
that  field." 

"To  China,  because  God  has  definitely  called  and  is  definitely 
leading  me  there." 

"To  Bulgaria,  because  I  hear  God's  voice  and  the  voice  of  the  peo- 
ple's need." 

"To  Bulgaria,  because  God  has  greatly  blessed  us,  and  I  wish  my 
own  people  to  know  of  this  great  blessing." 

"To  Arabia,  because,  while  I  was  unwilling,  God  kept  laboring 
with  me  until  He  has  made  me  desirous  of  going." 

"To  China,  because  the  Lord  has  shown  me  the  need  of  that  field 
and  has  said  'Go.'  " 

"China,  because  the  love  of  God  constraineth  me." 

"South  America,  to  hasten  the  coming  of  the  King." 

"India,  to  tell  the  women  there  of  Jesus." 

"India,  because  there  may  be  some  who  will  never  enter  the  King- 
dom of  God  if  I  do  not  hasten  to  go  and  tell  them." 

"To  China,  because  'woe  is  me  if  I  preach  not  the  gospel,'  and  I 
am  not  satisfied  to  stay  in  this  country.'' 

"Field  not  definitely  known,  but  I  go  because  of  the  last  com- 
mand of  Jesus  Christ." 

"To  India,  because  of  the  condition  of  my  sisters  there." 

"To  China,  because  of  John  iii.,  16." 

"To  China,  because  God  calls  me  there." 

"India,  with  the  desire  to  be  obedient,  and  to  have  my  little  light 
shine  in  the  greatest  darkness." 

"Eeturning  to  Japan,  because  my  life  has  been  given  to  that  em- 
pire." 

"China,  because  'the  harvest  truly  is  great,  but  the  laborers  are 
few.' " 

"To  China,  because  'we  cannot  but  speak  the  things  that  we  have 
seen  and  heard,'  to  the  uttermost  parts  of  the  earth." 


Farewell  Messages  267 

•'To  India  or  Egypt,  for  Jesus'  call  I  dare  not  disobey  if  God  opens 
the  way." 

"I  do  not  know  the  field,  but  desire  to  go  to  one  of  these  needy 
fields,  because  of  my  love  for  Christ." 

"India,  to  carry  the  gospel  to  the  women  of  that  land  without 
Christ."  • 

"South  America  or  Africa,  because  of  God's  call." 

"To  China,  to  preach  the  gospel  where  the  name  of  Christ  is  not 
yet  heard." 

"The  field  is  not  known;  whatever  field  God  may  call  me  to." 

"China,  because  God's  call  has  come  so  repeatedly." 

"India,  because  God's  burden  is  on  my  heart  for  the  souls  there." 

"Wherever  the  Holy  Spirit  directs  the  Mission  Board  to  send  me." 

"Field  not  known.    I  purpose  going  where  He  leads." 

"Anywhere,  because  I  want  to  be  where  most  needed." 

"China,  because  of  the  need  of  the  country." 

"The  Lord  has  not  shown  me  the  definite  field.  I  wait  for  His 
call.    I  go  because  Christ  wants  workers." 

"Korea,  because  of  the  present  great  religious  awakening  there, 
and  because  He  has  opened  the  way." 

"To  Mexico,  because  I  want  my  sisters  there  to  know  the  wonder- 
ful love  of  Christ." 

"India,  because  He  calls  me  there." 

'^India,  because  of  the  Master's  call  and  the  great  need." 

"Wherever  the  Lord  may  send  me,  for  His  sake." 

"China,  because  our  Master  said,  'Go',  and  I  have  received  no  call 
to  stay  at  home." 

"China,  to  lay  my  life  where  it  can  be  spent  for  the  most  good.*' 

"South  America,  because  of  the  need." 

"Brazil,  because  I  love  God  and  His  people." 

"I  am  going  to  the  Congo,  because  twenty  years  ago  I  heard 
Bishop  Crowther,  and  haven't  thought  that  an  adequate  number  has 
gone  to  evangelize  that  country  since,  and  hence  I  wish  to  go  there." 

"China,  to  help  win  China  for  Christ." 

"To  South  Africa,  because  I  have  seen  the  great  need  of  that  land 
and  have  been  definitely  called,  and  have  not  been  released  from  that 
call." 

"China  or  India,  bcause  God  has  made  me  unwilling  to  remain  in 
this  country." 

"China,  in  obedience  to  the  life  motto,  'Whatsoever  He  saith  unto 
thee,  do  it.' " 

"I  return  to  India,  because  when  I  gave  my  heart  to  Christ,  at  the 
age  of  ten  years,  I  made  up  my  mind  to  give  my  life  to  India's  evan- 
gelization." 


268  The  Student  Missionary  Appeal 

"China.  I  want  to  go  back,  because  I  know  the  need  better  than 
I  did  when  I  went  out  there." 

"China,  because  God  has  called  me." 

"India,  China,  or  wherever  the  Master  may  send  me,  because  by 
His  grace  He  has  made  my  faith  to  stand  not  in  the  wisdom  of  men 
but  in  the  power  of  God." 

"I  leave  this  week  for  Bolivia,  South  America,  because,  so  far  as  I 
can  learn,  there  is  only  one  saved  man  in  the  country." 

"I  am  going  to  Cairo,  the  citadel  of  Islam,  to  work  among  Mo- 
hammedan students,  because,  'Princes  shall  come  out  of  Egypt.' " 

Mr.  Mott:  We  have  four  traveling  secretaries  of  the  Volunteer 
Movement  standing.  I  think  you  will  agree  with  me  that  we  ought 
to  give  them  a  little  extra  time.  I  will  call  upon  Miss  Rouse,  traveling 
secretary  among  the  women's  colleges  of  the  country,  who  has  also 
spent  one  year  among  the  women's  colleges  of  Great  Britain  and  a 
large  part  of  another  year  among  the  women  students  of  Europe.  Miss 
Rouse  has  already  accomplished  a  truly  remarkable  work  among  the 
college  women  of  the  world. 

THE  BLESSEDNESS  OF  A  PURPOSE 

Miss  Ruth  Rouse 

I  am  going  to  India.  The  sacredness  of  a  purpose  was  an  out- 
standing message  of  the  morning.  The  Uessedness  of  a  purpose  is 
no  less  a  truth.  Certain  it  is  that  the  evangelization  of  this  genera- 
tion is  the  purpose  of  God  for  the  world.  No  less  certain  is  it  that 
God's  purpose  for  your  life  and  mine  is  bound  up  with  His  purpose 
for  the  whole  world.  Dare  we  hope  that  each  one  here  to-night  has 
found  the  Divine  plan  for  his  life?  If  not  what  then?  If  we  are 
drifting  along,  forming  no  purpose  at  all,  or  working  out  the  pur- 
pose of  our  own  self-will,  what  is  our  end?  It  is  the  end  of 

"The  son  of  man,  with  •whom  there  is  no  help; 
His  breath  goeth  forth,  he  retumeth  to  his  earth, 
In   that  very  day  his   purposes  perish." 

Why  should  one  soul  to-night  shrink  back  from  the  purpose  of 
God?  With  some  of  you  it  is  the  struggle  of  an  iron  will,  a  will 
that  you  cannot  yield  to  God.  Your  life  is  at  a  crisis.  To-night 
you  are  moved.  Your  will,  melted  by  the  Spirit  of  God,  is  plastic 
as  never  before.  But  to-morrow  will  come  the  time  of  cooling. 
Where  is  your  will  to  be  then?  Will  it  be  found  where  it  was  before, 
crooked  and  useless?     Must  the  Holy  Spirit  of  God  lay  it  aside,. 


Farewell  Messages  269 

grieving  that  He  cannot  use  it  for  the  evangelization  of  the  world? 
Or  now,  melted  by  the  Spirit  of  God,  will  you  bend  into  line  with 
His  purpose?  Your  choice  affects  the  fulfillment  of  our  watchword. 
Matters  of  eternity  are  at  stake.  Pray  then  St.  Augustine's  prayer: 
"0  Lord, 'grant  that  I  may  never  seek  to  bend  the  straight  to  the 
crooked,  that  is,  Thy  will  to  mine,  but  that  I  may  ever  bend  the 
crooked  to  the  straight,  that  is,  my  will  to  Thine;  that  Thy  will  may 
be  done  and  Thy  kingdom  come." 

But  with  some  of  you  it  is  not  the  struggle  of  an  iron  will.  You 
are  amongst  the  weak-willed,  amongst  those  who  have  a  consti- 
tional  inability  to  come  to  any  decision  whatever.  God  grant  that 
for  you,  as  for  some  of  us,  decision  for  the  mission-field  or  the  ac- 
ceptance of  any  other  purpose  of  God  may  break  the  back  of  that  bad 
habit  and  remove  the  curse  of  a  ruinous  indecision.  With  this  ham- 
mer before  you  [lifting  William  Carey's  cobbler  hammer  used  as  a 
gavel  in  closing  the  convention]  teaching  you  what  a  man  may  be 
who  has  solemnly  and  earnestly  taken  upon  him  the  Divine  purpose, 
let  the  hammer  of  the  Spirit  of  God  drive  in  the  nail  of  your  life 
in  its  appointed  place. 

Are  you  afraid  your  resolution  will  fail,  and  there  return 
the  old  agony  of  indecision?  Cast  yourself  on  the  grace  and  might 
of  Jesus  Christ  and  take  this  as  your  motto:  "I  know  whom  I  have 
believed,  and  am  persuaded  that  He  is  able  to  keep  that  which  I  have 
committed  unto  Him  against  that  day."  He  can  keep  a  purpose,  no  less 
than  anything  else  that  we  may  commit  to  Him.  Are  you  still  afraid? 
Look  at  the  Eevised  Version  marginal  reading  of  that  verse:  "I  know 
whom  I  have  believed  and  am  persuaded  that  He  is  able  to  keep  that 
which  He  has  committed  unto  me  against  that  day."  With  the  double 
thought  of  God's  purpose  given  into  your  charge  and  rendered  back 
to  Him  for  His  keeping,  take  that  purpose  upon  you,  and  go  forth 
to  be  what  He  will  make  you  and  both  to  will  and  to  work  of  His 
good  pleasure. 

Some  of  us  shrink  from  decision,  lest  our  own  weakness 
and  sinfulness  should  make  us  fail.  Let  us  see  to  it  lest  we  hinder 
the  remedy,  through  hesitation  or  disobedience.  Those  apostles 
who  tarried  in  Jerusalem  waiting  for  power  from  on  high 
did  not  wait  for  the  filling  of  the  Holy  Spirit  before  they  formed 
their  life  purpose.  They  had  formed  their  purpose,  accepted  their 
commission,  and  they  went  forth  because  of  that  acceptance  to  be 
endued  with  power.  No  general  will  equip  for  the  war  stragglers 
or  free-lances,  but  only  those  soldiers  who  are  called  and  chosen,  and 
faithful.  God  will  not  fit  us  for  His  war  until  we  have  without  res- 
ervation accepted  His  will.    If  we  want  to  go  forth  with  Jesus  Christ 


270  The  Student  Missionary  Appeal 

conquering  and  to  conquer  we  must  jield  to  God  our  will  and 
OUT  want  of  will  alike  and  learn  from  our  Master  to  say,  ''My  meat 
is  to  do  the  will  of  Him  that  sent  me  and  to  finish  His  work," 

Mr.  Mott:  Mr.  Eobert  R.  Gailey,  one  of  our  traveling  secre- 
taries, needs  no  introduction  to  any  audience  of  students.  We  hate 
to  hear  him  say  good-by.  He  is  going  to  start  from  Cleveland  to 
China  to-morrow  or  the  next  day. 

THE  SUPREMACY  OF  OUR  PURPOSE 
Mr.  Robert  R.  Gailey 

I  have  always  believed  in  the  Providence  of  God.  I  have  always 
believed  in  the  divine  call  of  God  to  sonship  and  to  service.  But  I 
believe  in  the  special  providence  of  God,  and  I  count  it  as  a  special 
providence  of  God  that  I  am  permitted  to  attend  this  great  conven- 
tion just  upon  the  eve  of  my  departure  to  the  great  land  of  China.  1 
have  attended  one  convention  of  the  Student  Volunteer  Movement, 
but  I  must  confess  that  this  one  has  meant  sometliing  far  more  to  me 
than  the  one  at  Detroit.  It  has  a  far  different  perspective.  Four  years 
ago  the  field  to  which  I  had  given  my  life  and  work  seemed  quite  dis- 
tant. To-night  it  is  at  the  door.  And  as  I  have  sat  here  from  time  to 
time  and  heard  these  thousand  voices  singing  the  praises  of  God,  the 
living  and  true  God,  I  could  not  help  but  think  of  the  millions  in 
China  that  know  not  how  to  sing  the  praises  of  Jehovah,  God.  And 
as  I  have  seen  your  eager  faces  looking  up  to  the  servants  of  God,  giv- 
ing to  us  His  blessed  Word,  I  could  not  help  but  think  of  the  darkened 
masses  in  China  that  are  starving  for  the  TTord  of  Life. 

And  now  the  time  has  come  for  the  hopes  and  prayers  of  years  to 
be  reahzed.  The  23d  of  next  month  I  sail  from  San  Francisco  for 
China,  and  about  the  1st  of  May,  if  God  will,  I  expect  to  reach  Tien- 
Tsin,  where  my  work  will  be  among  the  college  students  of  Tien-Tsin, 
taking  up  the  work  of  Mr.  Lyon.  And  you  can  somewhat  appreciate,  I 
am  sure,  my  feelings  as  that  cablegram  was  read  to-night,  "Cliina  needs 
you."    That  meant  me,  and  it  means  you,  my  fellow-volunteers. 

And  now,  just  one  word  about  our  purpose.  I  hardly  think  I 
need  emphasize  it,  after  what  we  have  just  listened  to.  But,  oh,  fellow- 
volunteers,  you  know  we  have  got  to  fight  for  the  realization  of  that 
purpose.  As  you  go  into  the  theological  seminar}'  or  into  the  medical 
school,  or  as  you  go  and  teach  next  year,  after  graduating  from  college, 
there  will  be  a  thousand  and  one  temptations  to  give  up  that  purpose. 
I  say,  inscribe  it  high  over  all,  and  let  every  plan  and  every  ambition 
and  every  desire  be  formed  under  that  purpose,  which  has  been  made 


Farewell  Messages  271 

through  the  wisdom  and  the  guidance  of  the  Spirit  of  God,  that,  if  God 
permit,  we  will  become  foreign  missionaries.  And  this  last  word,  as 
we  go,  and  as  these  purposes  of  ours  are  being  realized,  let  us  have  a 
humble,  earnest,  childhke  trust  and  confidence  in  Him  who  knoweth 
all  things,  even  the  end  from  the  beginning. 

Mr.  Mott:  Mr.  Kobert  E.  Lewis,  who,  as  traveUng  secretarj-,  has 
served  this  Movement  with  so  much  devotion  and  ability  during  the 
past  two  years,  will  now  give  us  his  farewell  message. 

FIXEDNESS  OF  PURPOSE 
Mr.  Robert  E.  Lewis 

It  has  seemed  to  me  as  though  this  were  a  great  reunion  of  a 
great  family.  And  as  hundreds  of  you  have  renewed  the  experi- 
ences that  came  to  us  as  I  have  visited  your  colleges,  and  as  I  have 
sat  here  from  day  to  day  and  looked  upon  your  faces,  and  as  we  have 
here  called  up  some  problem  which  we  have  faced  together,  a  prob- 
lem which  you  have  confronted  and  which  you  are  resolving  to 
solve,  it  must  have  called  to  your  mind  the  fact  that  I  have  asked  you 
to  go,  and  that  many  of  you  have  been  led  by  the  Spirit  of  God  to 
say  you  would  go. 

But  to-night  I  am  profoundly  thankful  that  I  do  not  stand 
among  you  to  receive  your  commiserations  or  ask  for  your  s}Tnpathy 
or  your  pity.  I  feel  as  though  it  were  the  largest  thing  God  could 
give  any  man  to  commission  him  for  this  service  in  the  darker  lands 
which  are  yearning  for  us  and  for  others  to  come  to  them.  The  only 
thing  that  does  fill  me  with  any  doubt — sometimes  it  has  been  over- 
whelming, at  other  times  faith  has  gained  the  master}' — is  this:  I  am 
willing  to  be  on  the  skirmish  line;  I  am  going  to  take  up  the  work  in 
the  central  portion  of  China,  among  the  students  there;  but  I  want  to 
know  that  you  who  are  in  the  rank  and  file  of  the  army  are  not  to  be 
deserters.  If  we  can  feel,  the  few  that  go  out  ahead,  that  there  is  a 
unity  of  prayer,  a  unity  of  purpose  to  follow,  that  is  all  we  can  ask. 
Instead  of  saying  "Go,''  I  can  say  to-night,  as  never  before,  "'Come.'' 
Not  to  follow  me:  I  don't  ask  you  to  come  to  China;  but  cornel  yea, 
aU  of  you  whom  He  the  King  has  commissioned,  come,  follow  Him! 
He  may  lead  you  across  the  sea,  across  China,  out  across  Persia,  across 
India,  across  Africa,  to  America,  to  find  your  field  of  labor  in  the 
southland;  but  we  say,  "Come."  Are  you  hesitant?  Do  you  doubt 
the  will  of  God?  Go  out  on  Commonwealth  avenue  in  Boston,  stand 
for  a  few  minutes  under  those  shade  trees  and  look  into  the  bronze 
face  of  that  old  hero  who  sits  there  dav  and  night,  and  read  the 


272  The  Student  Missionary  Appeal 

watchword  of  his  life:  "My  country  the  world,  my  countrymen  all 
mankind."  And  they  hated  him.  You  look  into  liis  face  and  re- 
member that  they  hitched  halters  about  him,  dragged  him  through 
Baltimore,  would  have  dragged  liim  through  Boston.  Then  picture 
him  standing  in  Faneuil  Hall,  the  old  cradle  of  hberty,  to  testify  such 
depths  of  love,  devotion  and  sacrifice  as  when  he  said,  "I  will  not 
excuse,  I  will  not  equivocate,  I  will  not  retreat  an  inch,  and  I  will 
be  heard."  Fellow-volunteers  and  fellow-students,  if  that  deter- 
mination is  yours  you  will  be  heard;  there  will  be  no  retreat  in  the 
evangelization  of  the  world,  and  we  will  all  come  up  to  the  skirmish 
line.  Does  any  man  hesitate,  think  himself  too  worthy  for  this  bat- 
tle? Christ  says,  and  His  are  my  last  words,  "Whosoever  would  save 
his  life  shall  lose  it;  and  whosoever  shall  lose  his  life  for  my  sake  and 
the  gospel's  shall  save  it."    Will  you  come  ? 

Mr.  Mott:  It  is  hard  work  saying  good-by  to  these  young  men 
who  have  meant  so  much  to  many  of  us,  and  to  none  have  they  meant 
so  much  as  to  those  of  us  who  have  been  their  co-workers.  Mr. 
Brockman,  who,  through  several  years  of  unceasing  and  unselfish 
service,  has  left  a  permanent  impress  on  the  college  life  of  America, 
will  also  give  a  farewell  message. 

THE  JOY  OF  OUR  PURPOSE 

Mr.  F.  S.  Brockman 

For  nine  long  years  I  have  dreamed  of  this  hour,  and  I  had  im- 
agined that  when  I  came  to  it  my  tongue  would  know  a  liberty  which 
it  never  knew  before,  and  that  I  could  plead  irresistibly  for  those  lands 
which  for  all  these  days  have  held  my  heart.  But  I  cannot.  Ever 
since  Mr.  Mott  told  me  to  say  something  to-night  it  has  been  impossi- 
ble for  me  to  think  of  pleading.  I  feel  very  much  as  it  seems  to  me  I 
should  if  I  were  going  to  heaven  to-night  and  had  my  very  last  word 
to  say.  And  I  feel  that  I  must  say  something  that  is  even  more  funda- 
mental in  my  life,  and  more  fundamental  in  yours,  perhaps,  than 
pleading  with  you  to  go  to  the  foreign  field. 

I  remember  running  upon  this  expression  of  Mr.  Meyer's,  and  it 
has  lived  with  me  ever  since,  though  I  read  it  hurriedly  in  a  paper: 
"The  greatest  field  of  undiscovered  knowledge  is  God."  It  is  not 
biology,  it  is  not  chemistry,  it  is  not  physics,  it  is  not  electricity — "the 
greatest  field  of  undiscovered  knowledge  is  God";  and  that  has  made  a 
missionary  out  of  me.  I  remember  that  that  passage  was  running 
through  my  mind  one  night,  and  I  picked  up  my  Bible  and  read  once 
again  those  words  I  had  read  so  many  hundred  times,  "Our  Father," 


Farewell  Messages  273 

and  there  came  a  revelation  to  me.  Perhaps  when  we  are  all  yonder  it 
will  seem  very  narrow  and  contracted,  but  that  night  it  was  like  a 
flood  of  new  light  upon  me  when  I  saw  God  as  my  Father,  And  from 
that  day  to  this  there  has  been  no  America  nor  China  nor  Asia  to  me; 
there  has  been  no  Chinaman  or  African  or  Anglo-Saxon  to  me.  I  re- 
member the  next  day  catching  sight  of  a  little  gamin  upon  the  street, 
and  he  showed  signs  of  weakness  and  of  orphanage,  and  my  heart  went 
out  to  him  with  a  feeling  of  brotherhood  that  I  had  never  known 
before. 

It  was  days  afterward  that  there  came  to  me  a  revelation  of  God 
as  love,  as  love.  I  don't  think  I  have  ever  hated  an  enemy,  fellow- 
students,  since  then.  And  oh,  it  overpowers  one,  how  it  softens  one, 
how  it  makes  one  feel  tender!  And  it  is  no  sacrifice — I  hate  the 
thought  of  the  word — to  think  of  going  to  those  for  whom  God  has 
put  such  an  unquenchable  love  in  one's  heart,  either  to  those  in  China 
or  in  India.  I  feel  my  heartstrings  drawing  me  over;  and  it  seems  to 
me,  if  I  could  put  the  pulse-beat  of  my  heart  beside  that  of  some 
dear  one  who  does  not  know  of  that  boundless  love,  that  I  should 
rather  be  in  the  center  of  Asia  than  in  heaven  to-night.  Oh,  the 
boundless  love,  the  boundless  love,  of  our  God!  Let  us  not  worry 
about  going  back  home  and  being  so  tremendously  intense.  Let  us 
not  worry  ourselves  by  asking,  "Am  I  tremendously  enthused?"  Let 
us  not  worry  ourselves  about  whether  we  have  the  energy  of  the 
flesh,  but  let  us  ask  in  the  stillness  of  His  presence,  has  He  baptized 
us  with  that  magic  power  of  loving?  We  will  be  sure  to  be  pulled  by 
cords  that  we  cannot  resist  to  those  who  need  us  most,  if  our  hearts 
are  with  them. 

And  then,  it  was  later  still,  when  darkness  came  upon  my  path 
more  deep  than  ever  before,  that  there  came  a  richer  meaning  still,  per- 
haps, of  God's  Fatherhood — that  of  His  willingness  to  take  care  of  me 
and  to  sustain  me,  and  to  guide  me  out  into  those  places  wliither  He 
would  have  me  go,  whatever  man  might  have  to  say.  I  think  it  is  not 
betraying  confidence,  and  it  is  not  presumptuous  in  a  testimony  meet- 
ing like  this,  to  say  that  I  stand  before  you  without  having  any  idea 
about  where  my  support  is  to  come  from.  And  yet  I  am  perfectly  sure 
that  I  am  going.  I  cannot  think  that  my  Father  should  say  go,  and 
then  that  He  should  not  sustain  this  body  when  He  sustains  the  soul. 
It  cannot  be  different  with  any  of  us;  let  us  not  be  disturbed;  He  is 
our  Father. 

And  now,  this  parting  message,  which,  until  we  meet  yonder,  shall 
be  the  last  to  the  most  of  you  that  I  can  ever  say.  Let  us  study  to 
know  Him.  Throughout  all  the  boundless  years  of  eternity  we  shall 
learn  many  things;  we  shall  understand  about  the  problems  of  foreign 


274  The  Student  Missionary  Appeal 

missions,  and  we  shall  know  all  nations;  but  it  will  be  the  great  joy  of 
heaven  to  report  each  morning  what  new  thing  we  have  learned  of  the 
beauty  of  our  Lord. 


WHAT  OF  THE  WAR  ? 

Mr.  John  R.  Mott 

As  we  come  to  the  closing  moments  I  am  reminded  that  on  the 
opening  night  reference  was  made  to  tliis  convention  as  a  council 
of  war.  As  a  council  of  war  it  has  been  a  remarkable  success.  The 
great  question  now  is,  What  of  the  war?  If  the  war  proves  to  be  as 
successful  as  the  council  of  war  has  been,  the  Tliird  International 
Convention  of  the  Student  Volunteer  Movement  will  mark  an  epoch 
in  the  subhme  enterprise  of  evangelizing  the  world  and  making  the 
Eangdom  of  our  God  co-extensive  ^vith  all  the  kingdoms  of  this 
world. 

You  ask  me.  Where  is  the  war?  To-morrow  morning  we  shall 
fling  out  the  battle  line  through  all  the  length  and  breadth  of  the 
United  States  and  Canada,  and  within  a  few  months,  as  the  testi- 
monies here  to-night  have  shown,  it  will  be  extended  to  the  very  ends 
of  the  earth.  Where  is  the  war?  It  is  in  the  Turkish  Empire — a 
war  against  violence  and  bigotry  and  sensuality.  It  is  in  the  vast 
continent  of  Africa — a  war  against  cruelty,  slavery  and  the  densest 
superstition.  It  is  in  Japan — a  conflict  against  impurity,  material- 
ism and  skepticism.  It  is  in  China,  with  her  multitudinous  inhab- 
itants— a  war  against  avarice,  pride  and  dishonesty,  against  misrule, 
against  the  enslavement  and  debasement  of  nearly  two  hundred  mil- 
lions of  women.  It  is  in  South  America — a  strife  against  ignorance, 
against  bhnding  and  blighting  superstition,  against  gambling  and 
gross  immorahty.  It  is  in  India,  that  great  continent  in  itself — a 
war  against  caste,  against  conditions  enforcing  grinding  poverty, 
against  false  religious  faiths,  against  cliild  widowhood  and  the  degra- 
dation of  woman.  Yes,  it  is  an  awful  conflict,  involving  the  tem- 
poral and  spiritual  welfare  of  two-thirds  of  the  human  race.  It  is 
indeed  a  conflict  "not  against  flesh  and  blood,  but  against  the  princi- 
palities, against  the  powers,  against  the  world-rulers  of  this  darkness, 
against  the  spiritual  hosts  of  wickedness  in  the  heavenly  places."  To 
win  these  battles  abroad  we  must  press  the  war  here  at  home  in  these 
so-called  Christian  lands — a  war  against  prejudice  concerning  the 
cause  of  world-wide  missions,  against  ignorance  about  the  great  work 
of  God  among  the  races  of  mankind,  against  the  selfishness  that 
spends  seven  hundred  times  more  upon  itself  than  is  given  to  extend 


Farewell  Messages  275 

Christ's  kingdom  to  less  favored  lands,  against  the  lack  of  heroic  and 
self-denying  enterprise  among  Christians,  against  unbelief  in  the  face 
of  the  most  .splendid  opportunities  which  ever  confronted  the 
Church. 

Yes,  there  is  another  battleground,  and  the  battle  must  be  won  on 
that  field,  or  we  are  doomed  to  defeat  back  in  the  colleges,  in  our  towns 
and  cities,  and  at  the  front  in  far-off  mission  lands.  That  field  is  our 
own  hearts,  and  the  war  is  against  pride,  against  hypocrisy,  against 
selfishness,  against  slothfulness  and  irresolution,  against  prayerless- 
ness,  against  disobedience  to  heavenly  visions  and  voices,  against  at- 
tempting to  fight  in  the  energy  of  the  flesh  rather  than  in  the  power  of 
the  Spirit  of  God.  If  we  can  mn  the  battle  in  our  own  hearts  we  shall 
have  victory  on  all  other  fields.  The  secret  of  triumph  here  consists  in 
taking  one  day  at  a  time.  Let  us  adopt  as  a  practical  thing  the  words 
which  Wesley  placed  on  the  flyleaf  of  his  Bible,  "Live  to-day."  If  we 
would  live  and  fight  to-day,  triumphantly  we  must,  at  the  very  begin- 
ning of  the  day,  put  on  the  whole  armor  of  God.  Let  us,  therefore,  not 
forget  the  practical  significance  of  the  morning  watch.  If  all  of  us 
remember  the  example  of  Christ  after  that  busy  Sabbath,  and  keep  the 
morning  watch  to-morrow  as  we  turn  our  faces  from  Cleveland,  it  wall 
be  much  easier  to  observe  it  the  next  morning.  Thus,  morning  by 
morning  let  us  go  forth  to  the  day's  conflict  in  vital  union  with  the 
Lord  Jesus  Christ.  The  inevitable  result  will  be  that  His  mighty 
Spirit  wiU  continue  to  surge  into  and  through  these  hearts  of  ours,  the 
colleges  of  this  continent  will  be  shaken,  the  ends  of  the  earth  shall 
see  the  salvation  of  our  God. 


Soutb  america,  /IDeiico  anO  ©tber  papal  XanDs 

Some  IReprcsentatlvc  fffelOs:    itsexico,  Colombia,  JBrasil 

Zbc  IRelfglous  ConDltlon  of  tbe  people  of  Soutb  america 

XLbc  present  Condition  of  ^Issionars  Mork 

peculiar  Difficulties  anO  Special  problems 

HDvlce  to  UntenMng  missionaries 

^be  IReeDs  of  Utal^ 

asollvla  an&  Peru 

llmpresslve  fleeDs  of  Soutb  america  anD  /Ibeilco 

Cbe  missionary  J^orce  In  Colombia 

Claims  of  Soutb  america  Tapon  tbe  Cbristlans  of  IRortb 

america 
an  appeal  for  Soutb  america 


MEXICO 

Rev.  William  Wallace,  of  Mexico 

I  remember  one  day  when  Mr.  Miller,  a  missionary  comrade  of 
mine,  and  I  were  toiling  up  a  mountain  trail  on  horseback,  he  said, 
"Wallace,  it  is  very  curious;  but  I  remember  when  I  was  at  home  I 
used  to  hear  prayers  offered  for  China,  and  India,  and  Africa,  and 
the  isles  of  the  sea,  but  I  never  heard  prayer  offered  for  Mexico  until 
they  prayed  for  it  in  my  church  when  I  had  my  farewell  meeting.'' 
■  I  think  it  is  the  strange  inconsistency  of  human  nature  which  leads 
us  to  ignore  the  cook  that  serves  in  our  own  house,  or  the  next-door 
neighbor  with  whom  we  have  perhaps  had  bad  business  dealings, 
and  which  makes  it  unpleasant  to  try  and  talk  with  him  on  matters 
of  religion.  But  it  is  a  lamentable  fact  that  we  are  careless  of  the 
religious  destiny  of  the  sixteen  republics  in  the  south,  which  con- 
stitute a  population  of  116,000,000,  all  speaking  the  Spanish 
language,  the  future  of  whose  religious  destiny  is  committed  to  our 
care — in  view  of  the  fact  that  the  European  powers  observe  the 
Monroe  doctrine  in  this  regard  with  a  careful  exactness,  the  societies 
having  handed  the  care  of  these  countries  into  the  hands  of  the 
American  republic. 

Mexico  is  our  immediate  next-door  neighbor  to  the  south,  sepa- 
rated only  by  the  Eio  Grande  river.  Within  the  last  fifteen  years  it  has 
been  bound  to  us  closer  than  ever  by  the  lines  of  railroad  built  by 
American  capital — fifteen  thousand  miles  of  railroad  connecting  us 
commercially  and  industrially.  The  fact  that  hundreds  and  thou- 
sands of  our  own  countrymen  are  going  down  to  take  a  hand  in  the 
industrial  work  in  Mexico  stares  us  in  the  face.  Shall  we  not  have 
a  part  in  the  work  of  her  spiritual  regeneration,  too?  As  may  be 
seen  by  the  map,  geological  ages  have  fashioned  her  into  the  form 
of  a  cornucopia,  and  the  mouth  of  this  horn  opens  widely  toward 
our  own  country  for  eighteen  hundred  miles  along  the  Rio  Grande, 
as  it  were,  entreating  that  it  may  be  filled,  not  only  with  the  energy 
and  enterprise  and  brains  of  her  own  Anglo-Saxon  neighbors,  but 
also  with  truth  and  righteousness.  It  covers  an  area  equal  to  all 
of  our  own  country  east  of  the  Mississippi,  and  it  has  no  rival  in 
any  equal  stretch  of  territory  as  to  animal  and  vegetable  life. 

Now  with  regard  to  the  population:  It  is  made  up  of  some  four 
or  five  millions  of  pure-blooded  Indians,   one  or  two  millions  of 

279 


280  The  Student  Missionary  Appeal 

Spanish  and  sis  to  seven  millions  Creoles,  the  bulk  of  the  popula- 
tion being  the  mixed  descendants  of  Indians  and  Spaniards,  who 
have  intermarried.  Xow,  by  "Indian"  you  must  not  think  of  the 
Sioux  or  Apaches  of  the  United  States.  The  old  nomadic  tribes  have 
disappeared  before  the  face  of  the  white  man,  and  their  place  has 
been  taken  by  the  old  Aztec  and  other  Indian  tribes,  which  resemble 
very  much  more  the  lull  tribes  of  India  in  the  Old  World  than  they 
do  our  own  Xorth  American  Indians.  "When  Cortes  came  over  they 
easily  }ielded  themselves  to  the  conquest  of  the  Spaniards,  as  the  hill 
tribes  have  yielded  themselves  to  Mohammedan  supremacy.  For  two 
years  I  had  the  pleasure  of  working  among  these  pure-blooded  In- 
dians in  the  most  southern  state.  I  found  them  hospitable,  kind, 
and  at  the  same  time  filthy,  lazy,  and  superstitious.  But  I  found 
a  great  deal  of  liberality  and  a  warm  welcome  to  the  ideas  of  the 
gospel. 

Xow  with  regard  to  the  character  of  the  people:  They  are  as 
Oriental  in  type,  in  thought,  and  in  habits  as  the  Orientals  them- 
selves. It  is  true  they  have  a  veneer  of  European  civilization;  but 
underneath  this  veneer,  on  studjing  the  people  and  becoming  better 
acquainted  with  them,  we  find  that  they  are  genuine  Asiatics.  They 
have  some  of  the  fatalism,  the  same  tendency  for  speculation  on 
the  unpractical  side  of  life  and  religion,  the  same  opposition  to  the 
building  up  of  industries,  the  same  traditionalism  and  respect  for 
the  usages  of  antiquity.  The  language  spoken  is  the  Spanish,  wliich 
is  universally  used  by  the  Indian  tribes;  so  that  the  missionary's 
first  business  is  to  learn  the  Spanish  language.  He  is  expected  to 
carry  on  his  correspondence,  his  preaching,  and  his  personal  work 
in  that  language.  But  it  does  not  give  room  for  the  spontaneity 
that  our  language  does.  I  think  that  is  partly  due  to  the  religion, 
which  is  traditional;  and  just  as  in  their  hfe  all  spontaneity  and 
originality  are  crushed  out,  so  in  the  language  of  the  people  the 
same  thing  has  taken  place.  The  first  centuries  of  Spanish  rule 
crushed  out  the  life  of  the  people;  and  then,  even  after  the  inde- 
pendence of  Mexico  was  proclaimed,  they  remained  under  the  t}Tanny 
of  a  monopoly  which  has  crushed  out  all  freedom,  spontaneity  and 
originality  of  thought.  One  of  the  great  triumphs  of  the  gospel 
has  been  seen  in  the  frankness,  simplicity,  straightforwardness  and 
original  power  which  is  being  developed  among  the  evangelical  Chris- 
tians of  Mexico.  I  iRSij  say  incidentally,  as  a  Presb^-terian,  that  I 
think  the  Presbyterian  organizations  are  developing  self-governing 
communities,  which  will  largely  solve  the  question  of  the  future 
government  of  the  Mexicans.  I  will  be  glad  to  answer  any  questions 
that  any  of  you  may  desire  to  ask  about  the  country. 


South  America,  Mexico  and  Other  Papal  Lands         281 

Q.  What  is  the  climate  of  Mexico?  A.  It  varies.  Down  in  the 
tropics  it  is  hot,  with  a  great  deal  of  malaria.  In  the  mountain 
ranges  it  is  colder. 

Q.  AVhat  sort  of  roads  are  there?  A.  They  are  very  much  like 
our  prairie  roads;  bicyclists  have  gone  from  El  Paso  to  Mexico  City. 

Q.  Is  there  any  work  for  an  engineer  in  that  country?  A.  There 
is  a  great  deal  of  engineering  to  be  done  in  connection  with  the 
railroads.  There  is  a  fine  school  for  engineers  in  Mexico.  Most  of 
the  land  surveying  is  done  by  the  Mexicans  themselves. 

Q.  What  are  the  principal  products?  A.  Hides,  silver  (which  is 
mined  in  large  quantities),  coffee  (which  is  increasing  in  value)  and 
vanilla.    In  Yucatan  the  principal  product  is  hemp  fiber. 


COLOMBIA 

Miss  Florence  E,  Smith,  of  Colombia 

Colombia  occupies  the  extreme  northwestern  corner  of  South 
America.  It  is  three  times  larger  than  Japan,  with  a  population 
of  4,200,000,  who  are  scattered  up  and  down  the  Kiver  Cauca  very 
thickly,  and  in  some  half  a  dozen  large  cities.  It  is  a  beautiful 
land. 

The  river  is  a  very  fine  stream,  which  would  be  equal  to  the 
Mississippi  if  properly  cared  for.  What  we  need  is  American  brains 
and  American  energy.  There  are  many  Germans  and  other  foreign- 
ers in  business  there.  Panama  is  quite  a  commercial  city.  Ships 
land  there  from  nearly  every  country  on  the  globe. 

As  for  the  people,  they  are  what  they  are  simply  from  the  power, 
not  only  ecclesiastical,  but  civil,  that  has  ruled  them  for  four  hundred 
years.  It  is  called  the  Eepublic  of  Colombia,  but  really  it  is  a  mili- 
tary despotism,  and  one  party  is  up  and  the  other  down,  according 
as  they  can  get  money  and  arms  enough  to  excite  a  revolution,  which 
comes  every  few  years;  the  Conservative  party  standing  for  the 
Eomanist  religion,  and  the  Liberal  party  for  freedom  of  thought, 
public  education,  advancement  and  enlightenment.  It  is  unneces- 
sary to  say  that  the  Liberal  party  is  generally  down.  For  four 
hundred  years  the  Eomanist  religion  has  had  an  opportunity  to  see 
what  it  can  do,  and  if  you  want  to  see  what  it  can  do  when  it  is 
untrammeled  just  come  down  to  South  America.  The  people  are 
very  illiterate  and  the  children  are  growing  up  without  any  ad- 
vantages whatever,  running  wild  in  the  streets.  The  vice  is  such 
that  it  cannot  be  named.  It  stalks  through  the  streets  in  broad  day- 
light, and  is  not  only  winked  at,  but  allowed  by  priests  and  by  those 


282  The  Student  Missionary  Appeal 

who  should  stand  for  what  is  pure  and  true;  and  thus  it  comes 
about  that  morality  is  almost  an  unknown  quantity  there;  not  that 
the  people  are  naturally  vicious,  but  they  are  what  they  have  been 
taught. 

Many  people  say:  "Why  do  you  send  missionaries  to  Eoman 
Catholic  countries?  They  already  have  the  gospel/'  That  is  very 
true;  they  have  a  little  light,  but  the  truth  is  coated  over  by  super- 
stition so  thickly  that  they  cannot  get  down  to  the  saving  truth,  and 
it  has  no  effect  whatever  upon  their  lives.  They  will  lie,  and  steal, 
and  cheat,  and  do  anything  that  comes  in  their  nature  to  do  with 
perfect  freedom,  and  never  think  that  there  is  anything  in  the  re- 
ligion of  Jesus  Christ  to  make  their  lives  any  way  different.  They 
are  a  very  accessible  people,  kindly  and  courteous,  responsive  to  the 
slightest  kindness,  and  also  perhaps  equally  so  to  indignity.  The 
missionaries  have  free  access  there  into  the  humbler  homes.  The 
people  are  not  intellectual,  but  the  children  are  bright  and  easily 
taught;  and  so  we  see  what  might  be  there  if  this  bondage  could 
be  lifted.  It  is  a  beautiful  country,  beautifully  situated,  with  a  most 
attractive  people,  but  under  the  bondage  of  slavery  and  corruption. 


BRAZIL 

Rev.  H.  C.  Tucker,  of  Brazil 

Brazil  has  a  territory  of  about  7,300,000  square  miles,  lying  be- 
tween 14  degrees  north  of  the  equator  and  about  55  degrees  south  of  it. 
On  the  east,  beginning  with  about  35  degrees  west  of  G-reenwich,  it 
extends  to  about  82  degrees  west.  We  find  thus  that  the  larger  part 
of  this  great  territory  is  between  the  equator  and  the  tropic  of  Cap- 
ricorn, giving  us  for  the  greater  part  a  tropical  climate,  but  not  so 
objectionable  as  we  sometimes  think  tropical  climates  are;  for  we 
find  the  great  interior  of  South  America — Brazil,  Uruguay,  Bolivia, 
Peru,  etc. — is  a  very  lofty  land  and  has  a  most  magnificent  climate. 
The  celebrated  Humboldt,  who  traveled  through  the  interior  of 
Brazil,  said  that  the  climate  was  the  most  salubrious  in  the  world.  It 
has  been  my  business  to  travel  extensively  over  the  greater  part  of  Bra- 
zil, and  I  can  say  that  the  interior  of  South  America  presents  a  most 
delightful  climate.  The  soil  is  fertile  and  the  country  well  watered. 
We  find  that  there  are  a  great  many  large  rivers,  with  a  multitude  of 
tributaries.  Take,  for  example,  the  great  Amazon  with  its  tributaries. 
Ocean  steamers  from  New  York  and  Liverpool  now  go  up  this  river 
for  a  thousand  miles  and  smaller  steamers  go  up  two  thousand 
miles  farther.     The  La  Plata  steamers  go  up  that  river  some  two 


South  America,  Mexico  and  Other  Papal  Lands         283 

thousand  miles.  We  find  a  very  extensive  seacoast,  beginning 
with  Venezuela  in  the  north  and  extending  around  Brazil  and  the 
Argentine  Eepublic,  and  on  to  the  States  of  Colombia,  with  a  great 
many  ports  of  entry  in  these  ten  republics  in  which  large  ocean 
steamers  from  New  York  and  Liverpool  are  constantly  entering  and 
going  up  some  of  these  large  rivers. 

Now  with  regard  to  the  people  of  this  region  about  which  I  am 
to  speak  particularly:  My  friend  said  that  South  America  was 
settled  by  the  Spaniards.  I  suppose  he  meant  to  speak  in  a  general 
way.  We  find  that  Brazil  was  settled  by  the  Portuguese,  and  that 
in  South  America  the  estimate  of  population  is  nearly  40,000,000, 
and  of  these  about  17,000,000  are  in  Brazil;  also  that  the  Portuguese 
language  is  universally  spoken  in  Brazil.  All  the  rest  of  South 
America  speak  the  Spanish.  Who  are  these  40,000,000  who  in- 
habit this  country  with  its  magnificent  climate  and  well-watered, 
fertile  soil?  The  Spanish  and  Portuguese  predominate;  but  we  find 
that  there  are  large  numbers  of  the  aborigines.  It  is  estimated  that 
there  are  something  like  5,000,000  of  Indians  who  inhabit  the  great 
interior.  You  can  take  a  map  of  Brazil  or  Bolivia  and  you  will  find 
that  the  best  maps  have  large  sections  marked  on  them  as  unex- 
plored. Hence  it  is  impossible  to  say  Just  how  many  Indians  there 
are,  but  in  the  great  interior  there  are  something  like  4,000,000  or 
5,000,000.  Then  in  certain  parts  there  is  a  large  population  of 
Africans,  and  there  are  large  German,  Italian  and  other  colonies. 
There  is  also  a  large  number  of  British  subjects  who  have  gone  into 
this  country,  especially  along  the  coast  and  wherever  there  are  rail- 
roads. Then  a  great  many  Americans  have  gone,  particularly  into 
the  Argentine,  seeking  fortunes. 

Brazil  is  equal  in  territory  to  the  United  States,  not  including 
Alaska.  There  are  a  few  railroads  extending  from  the  seacoast. 
There  is  nothing  like  a  system  of  railroads  anywhere,  but  there  are 
a  number  of  roads  built  from  these  important  seaport  towns,  such 
as  Eio  de  Janeiro  and  Buenos  Ayres.  Of  course,  along  with  the  ex- 
tension of  these  railroads  there  is  an  increase  of  emigration  moving 
out  toward  the  great  interior  of  Brazil,  not  only  of  people  who  live 
on  the  seacoast,  but  there  is  a  large  European  emigration  as  well. 
Eecent  statistics  show  that  sometimes  as  many  as  one  hundred  thou- 
sand emigrants  have  entered  one  state  of  Brazil  within  one  year. 
And  so  from  several  of  those  overcrowded  European  countries  large 
numbers  of  emigrants  are  pouring  into  South  America.  With  such 
a  territory  and  such  a  climate  and  such  soil.  South  America  is  des- 
tined to  become  the  home  of  a  large  population,  and  I  doubt  not, 
with  the  upturning  that  is  going  on  in  the  east  now,  that  large 


284  The  Student  Missionary  Appeal 

numbers  from  China  and  Japan  and  other  great  countries  are  going 
to  pour  into  this  great  continent  of  South  America.  We  have  these 
means  of  access  around  the  coast,  and  then,  when  we  leave  the  rail- 
roads and  these  steamships  that  ply  around  the  coasts  and  the  river 
steamers,  we  must  depend  upon  the  famous  little  mule  and  on  our 
feet,  and  sometimes  on  the  canoe  on  some  river.  So  there  is  abundant 
means  of  access  for  the  missionary  through  all  parts  of  South 
America;  and,  as  you  will  hear  from  others,  there  is  abundant  need 
of  their  coming.  These  40,000,000  of  people  are  as  black  morally 
as  that  map  on  the  wall.  I  can  testify  from  experience  and  observa- 
tion of  eleven  years  that,  while  they  may  have  some  truth,  yet  that 
truth  is  much  obscured  and  they  are  without  the  Joy,  without  the 
knowledge,  without  the  glory  of  salvation.  They  know  nothing  of 
the  real  way  of  life  and  have  no  more  hope,  no  clearer  conception  of 
their  future  destiny,  than  those  we  hear  of  in  China  and  Japan  and 
India. 

Q.  Is  there  any  call  for  medical  work  among  the  Indians  in 
particular?  A.  Not  particularly  among  the  Indians,  but  there  are 
some  medical  missionaries.  One  of  the  most  successful  missionaries 
says  that  medical  science  is  a  gi'eat  help  to  him. 

Q.  What  kind  of  schools  and  colleges  are  there?  A.  They  are 
very  deficient,  but  are  making  advance,  especially  in  Argentine  and 
in  certain  parts  of  Brazil  and  Chili.  The  schools  for  the  most  part 
are  all  of  an  inferior  order. 

Q.  What  are  the  opportunities  for  teaching  in  the  schools?  A. 
They  are  abundant,  and  they  are  a  very  valuable  agency  in  the  evan- 
gelization of  the  country.  The  statistics  of  Brazil  show  that  only  about 
15  per  cent  of  the  population  have  any  knovv'ledge  of  letters  whatever. 

Q.  Are  there  state  schools  in  Brazil?     A.  Yes. 

Q.  Are  any  missionaries  teaching  in  these  schools?  A.  No;  but 
some  of  the  schools  of  the  ilission  Boards  have  furnished  valuable 
teachers  to  the  state  schools. 


THE  RELIGIOUS  CONDITION  OF  THE    PEOPLE  OF   SOUTH 
AMERICA 

Mr.  George  F.  Lenington,  of  Brazil 

I  am  sure  that  what  you,  my  friends,  came  here  for  was  not  alto- 
gether to  know  about  the  physical  condition  of  South  America.  Be- 
fore I  went  to  Brazil,  about  five  years  ago,  a  professor  said  to  me 
just  after  I  had  graduated:  "Why  do  you  go  to  Brazil?  Have  not 
they  the  Eoman  Catholic  Church  there?  Do  not  they  partake  of 
Have  not  they  God's  Word  in  their  hands? 


South  America,  Mexico  and  Other  Papal  Lands         285 

Do  not  they  believe  in  Jesus  Christ  as  we  do  here?"  No.  Tliey 
have  the  church  there;  they  have  an  institution  that  professes 
to  be  founded  on  the  Word  of  God,  but  the  people  do  not  know 
Jesus,  the  Master.  I  might  tell  you  about  their  processions,  and 
candles,  and  institutions  of  one  kind  and  another,  but  I  will  con- 
fine myself  to  three  things  that  are  direct  institutions  of  the 
Eoman  Catholic  Church,  and  let  you  Judge  for  yourselves  why 
we  ought  to  send  missionaries  to  South  America;  because  I  am  sure 
all  these  representatives  of  the  other  countries  will  admit  and  agree 
that  these  conditions  prevail,  not  only  in  Brazil,  but  in  all  the  South 
American  republics  and  also  in  Mexico. 

First,  people  are  not  allowed  the  Word  of  God.  A  member  of  the 
Eoman  Catholic  Church  is  ordered  by  his  church  not  to  open  the 
Bible.  If  it  is  found  in  his  hands  it  is  taken  away  from  him,  and  he 
is  told  that  it  is  the  book  of  the  devil;  that  what  he  is  to  know 
about  the  truths  there  must  come  to  him  through  his  spiritual  ad- 
visers and  teachers.  You  say  that  belongs  to  the  ]\Iiddle  Ages.  Go 
to  South  America  and  see  it  there  now  for  yourselves.  Go  down 
there  and  stand  in  Parana  and  see  the  priest  meet  a  colporteur  with 
the  Word  of  God  and  watch  what  he  will  do.  One  of  the  priests 
took  the  Bible  from  the  hands  of  a  colporteur  and  threw  it  into 
the  street,  and  told  him  if  he  did  not  leave  town  he  would  have 
him  arrested  at  once.  I  remember  my  father  some  years  ago  was 
the  instrument  of  saving  the  life  of  an  Italian  colporteur  who  was 
selling  the  Word  of  God.  And  if  it  had  not  been  that  he  was  an 
Italian  and  had  his  passport  it  would  have  been  impossible  to  save 
his  life.    They  have  not  the  Bible  and  are  not  allowed  to  see  it. 

Second,  they  do  not  believe  as  we  do  in  any  spiritual  religion. 
They  have  not  anything  of  that  sort  there.  You  go  into  their 
churches.  Very  few  have  any  seats  at  all.  They  never  Ksten  to 
sermons;  they  have  not  any  such  things.  I  remember  that,  during 
three  years'  stay  in  one  of  the  largest  cities,  where  there  is  a  cathedral, 
there  were  only  three  sermons  preached  in  that  cathedral  during 
that  time,  and  so  extraordinary  was  this  event  that  it  was  published 
in  all  the  newspapers.  The  people  worship  idols  in  every  sense  of 
the  word.  I  wish  I  had  time  to  tell  you  about  the  idolatry,  but  my 
time  is  very  short. 

They  have  what  is  called  "The  Good  Jesus."  It  is  a  large  image, 
life  size,  and  the  strange  thing  about  this  image  is  that  every  year 
his  hair  grows,  and  at  the  annual  feast  this  year  it  was  cut  off  by 
the  priests,  wrapped  up  in  silver  and  gold  paper  and  sold  to  the 
people  to  be  taken  home,  in  order  that  they  may  be  freed  from  sin, 
kept  from  disease  and  preserved  in  every  way  from  harm  and  in- 


286  The  Student  Missionary  Appeal 

jury.  One  of  my  old  school  teachers  one  day  happened  to  be  spend- 
ing a  few  hours  in  this  town,  and,  along  with  two  or  three  others, 
she  entered  the  church,  and  by  paying  a  little  fee  to  the  sexton  they 
gained  admission  to  a  hall  in  the  rear  of  the  church,  where  they 
found  a  little  staircase  against  the  wall.  On  going  up  the  stairs 
this  lady  noticed  a  number  of  threads  on  the  steps,  and  when  she 
got  to  the  top  of  the  stairs  there  was  a  little  trap  door  which  opened 
just  back  of  the  head  of  this  image.  Taking  hold  of  the  head  she 
felt  it  carefully,  and  then  she  picked  up  a  Httle  box  on  which  she 
found  the  trade-mark  of  one  of  our  great  silk  manufacturers  of  this 
country,  and  the  hair  she  had  pulled  out  of  the  image's  head  was 
silk!  Year  after  year  there  are  thousands  and  tens  of  thousands  who 
pray  that  this  image  may  take  away  their  sins,  and  they  pay  the 
money  for  that  silk  to  take  sin  out  of  their  souls. 

One  more  case.  There  is  an  image  called  "Our  Lady  of  the 
Apparition."  A  great  many  years  ago  a  planter  planted  some  grain, 
and  he  ordered  one  of  his  darkies  to  make  a  scarecrow  and  set  it 
up  in  the  field  of  grain.  The  man  carved  out  a  woman's  face  and 
put  it  up  to  scare  away  the  crows.  The  rains  soon  after  swept  the 
image  away,  and  it  was  carried  some  distance  down  the  stream. 
Another  negro  found  the  image  lying  on  the  ground  and  he  took 
it  to  the  parish  priest,  who  said  he  must  build  a  chapel  for  it.  "It 
is  Our  Lady  Herself,  who  has  come  down  from  heaven,"  he  said. 
To-day  the  jewels  and  gold  on  that  image  which  was  formerly  a 
scarecrow  are  said  to  be  worth  $150,000.  There  are  from  75,000  to 
100,000  pilgrims  every  year  coming  to  that  large  church  and  slirine,  in 
order  that  the  block  of  wood  may  take  away  their  sorrow  and  suf- 
fering. 

Third,  I  would  mention  the  error  they  entertain  of  trying  to 
save  themselves  by  their  works  and  not  by  faith  in  the  only  Savior. 
Let  me  illustrate  it  by  just  one  incident.  Some  time  ago  a  mis- 
sionary had  been  traveling  all  day,  and,  getting  off  his  horse  in  the 
evening,  he  was  met  by  a  man  who  said  there  was  a  girl  in  that 
town  who  was  dying  and  she  wanted  to  see  him.  He  came  to  a  very 
nicely  built  house,  and  going  in  a  door  off  the  hall  was  opened  and 
he  heard  the  shrieks  of  the  poor  girl  inside  calling  out,  "I  am  dying, 
I  am  dj-ing,  and  it  is  all  dark  there."  He  went  over  to  the  bedside, 
where  lay  a  young  woman  of  about  twenty,  evidently  near  her  end. 
He  went  up  to  her  and  she  caught  his  hand  feverishly  and  said:  "Oh, 
I  have  sent  for  you  because  I  am  dying;  there  is  nothing  out  yonder 
for  me,  and  I  cannot,  I  cannot  die."  Then  she  told  him  in  her 
hurried  way  how  she  had  sent  candles  to  every  church  in  Brazil  that 
the  saints  might  save  her  soul.     She  had  gone  on  her  bare  hands 


South  America,  Mexico  and  Other  Papal  Lands         287 

over  roads  for  miles.  She  had  built  a  chapel,  and  had  given  money 
to  every  charity  she  knew  of  to  save  her  soul.  She  had  done  every- 
thing she  could  think  of  to  take  away  her  sin,  but  still  she  was  left 
without  peace,  dying,  and  all  dark  before  her.  Next  day  the  mis- 
sionary went  again,  and  so  four  times,  each  time  setting  forth 
the  simple  gospel  of  salvation  by  faith,  and  still  it  seemed  as  if  the 
poor  girl,  though  getting  weaker  and  weaker,  was  more  and  more  ter- 
rified at  the  thought  of  death.  But  at  his  last  visit,  as  soon  as  he 
entered  her  room,  she  said:  "It  is  all  light  now,  it  is  all  light  now; 
I  am  only  going  home."  With  such  instances  as  these  before  us,  do 
we  think  there  is  any  reason  why  we  should  send  missionaries  to 
South  America? 


THE     PRESENT     CONDITION     OF    MISSIONARY    WORK    IN 
SOUTH  AMERICA  AND  MEXICO 

Mr.  Myron  A.  Clark,  of  Brazil 

I  shall  present  you  a  few  facts  about  Brazil  and  Mexico  espe- 
cially, which  are  two  of  our  largest  fields  of  labor,  and  the  only  fields 
to  which  I  had  access  and  about  which  I  can  give  exact  figures. 

There  are  in  Brazil  to-day  eight  missionary  societies  at  work, 
which  are  represented  by  about  50  missionaries  and  120  foreign  work- 
ers all  told,  including  lady  teachers.  There  are  about  50  native  workers, 
thus  giving  altogether  about  one  worker  to  80,000  or  100,000  of  the 
population.  Missionary  work  has  been  carried  on  in  the  country  for 
some  35  years;  and,  as  a  result,  among  these  16,000,000  people  there 
are  to-day  about  8,000  church  members,  which  is  only  another  striking 
illustration  of  the  meagerness  of  the  definite  results  in  additions  to 
church  membersliip  of  missionary  work  in  papal  lands  as  compared 
with  pagan  lands. 

I  shall  now  mention  one  after  another  of  the  different  churches 
and  their  work  in  Brazil.  The  Presbyterian  Church  has  organized 
an  independent  sjmod  in  Brazil,  so  that  we  hold  that  in  Brazil  we 
are  even  further  advanced  than  in  this  country  in  the  matter  of 
church  unity.  This  synod  maintains  a  Home  Missionary  Board,  has 
a  large  number  of  self-sustaining  missionary  workers,  pays  to  the 
native  pastor  in  Eio  $1,200.00  in  gold  as  his  salary,  all  raised  on  the 
field.  There  is  also  a  theological  seminary  for  the  training  of  young 
men  for  the  native  ministry,  a  large  part  of  the  support  of  which 
comes  from  the  native  churches.  As  a  result  of  home  mission  and 
other  work  carried  on,  there  has  been  raised  annually  in  the  Presby- 
terian Church  during  the  past  three  or  four  years  not  less  than 


288  The  Student  Missionary  Appeal 

$20,000.00  to  $25,000.00  in  American  gold.  The  Methodist  Church 
is  represented  in  Brazil  through  its  southern  branch  only.  They  have 
also  their  mission  conference  organized,  visited  every  two  years  by 
a  bishop  of  the  Church  in  this  country.  They  have  also  their  Home 
Mission  Board  and  their  theological  seminary,  largely  supported  by 
the  native  Church.  The  contributions  to  the  Methodist  Church 
in  Brazil  would  average  about  $10,000.00  in  American  gold.  The 
Baptist  Church,  represented  by  the  Southern  Baptist  Church  in  this 
country,  has  a  large  and  growing  work  in  the  north.  The  Episcopal 
Church  has  also  a  large  and  growing  and  strong  work  in  the  southern- 
most state  of  Brazil.  I  am  not  familiar  with  the  figures,  but  they 
are  supporting  some  five  missionaries  from  this  country.  The  Ameri- 
can Bible  Society  is  also  doing  a  strong  and  important  work  in  Brazil. 
The  beginnings  of  the  work  in  many  parts  are  due  to  them.  They 
have  ten  colporteurs.  The  British  and  Foreign  Bible  Society  is  also 
working  there.  There  are  no  Christian  Endeavor  Societies  in  Brazil. 
The  Y.  M.  C.  A.  is  organized  there,  one  Association  carrying  on  a 
good  work  in  the  capital  city,  Kio  de  Janeiro,  with  about  150 
members,  a  building  having  been  recently  erected  at  a  cost  of  $40,- 
000.00,  which  was  opened  for  the  watchnight  prayer  service  this 
year.  The  work  of  this  Association  is  entirely  among  the  native 
young  men  of  Brazil. 

In  Mexico  there  are  twelve  denominations  at  work,  represented 
by  70  missionaries,  185  foreign  workers,  including  lady  teachers, 
and  540  native  workers.  It  is  said  that  they  have  a  far  larger  de- 
velopment in  Mexico  than  in  Brazil.  The  work  has  been  carried  on 
for  25  years,  and  there  are  some  600  congregations  and  16,000  church 
members.  The  American  Bible  Society  has  some  30  colporteurs,  and 
has  also,  out  in  that  country,  done  a  great  amount  of  pioneer  work  by 
the  diffusion  of  the  Word  of  God  away  up  in  the  interior.  Christian 
Endeavor  Societies  have  been  organized  in  Mexico.  There  are  100 
senior  societies  and  35  junior.  Two  national  conventions  have  been 
held,  at  the  last  of  which  there  were  170  delegates  from  different 
parts  of  Mexico,  It  is  a  striking  thing  in  the  history  of  missionary 
work  in  Mexico  that  a  large  missionary  conference  on  the  work  of 
the  Holy  Spirit  was  lately  held  where  Mr.  Moody  was  present  and 
presided,  and  which  was  productive  of  blessed  spiritual  results. 

In  regard  to  both  of  these  countries,  it  may  be  stated  in  brief, 
that  we  have  passed  from  what  might  be  called  the  epoch  of  con- 
troversy and  have  gotten  to  the  epoch  of  the  presentation  of  simple 
gospel  truths  to  the  people,  depending  entirely  on  the  work  of  the 
Holy  Spirit,  rather  than  combating  errors  of  Komanism.    I  think,  to 


South  America,  Mexico  and  Other  Papal  Lands         289 

a  very  large  degree,  there  is  manifest  in  these  countries  also  a  beauti- 
ful spirit  of  harmony  and  unity  among  the  different  churches. 

In  closing,  let  me  give  one  or  two  instances  as  to  present  methods 
of  carrying  on  mission  work  and  the  results.  We  often  hear  the  ques- 
tion: "Does  missionary  work  pay  in  Koman  Catholic  countries  that 
already  have  a  Christian  Church?  Is  there  any  need  for  the  presen- 
tation of  the  gospel  to  this  people,  and  are  there  definite  results?" 
Some  two  years  ago  it  was  my  privilege  to  travel  in  Parana,  in  Brazil. 
On  the  outskirts  of  the  city  we  saw  a  small  brick  shrine,  such  as 
can  be  found  in  all  parts  of  South  America  along  the  roads,  erected 
for  the  worship  of  some  image  or  of  the  Virgin  Mary,  with  all 
the  appurtenances  of  image  or  idol  worship.  That  shrine  seemed  to 
be  different  from  others,  and  as  we  came  close  to  the  structure  we  saw, 
painted  upon  the  doorpost,  these  words:  "Come  and  see" — a  strong 
gospel  invitation.  Entering  through  the  door,  instead  of  seeing  an 
image  of  one  of  the  saints,  we  saw  painted  all  over  the  walls  of  that 
shrine  gospel  messages,  such  as  John  3:16,  the  two  commandments 
which  refer  especially  to  image  worship  and  "The  blood  of  Jesus  Christ 
cleanseth  from  all  sin."  Being  wonderfully  impressed,  we  inquired 
the  history  of  the  place.  We  were  told  that  that  shrine  had  been 
built  years  ago  by  a  planter  in  payment  of  vows  which  he  had  made 
to  his  patron  saint,  but  in  latter  years  he  had  become  impressed  with 
the  truth  and  had  begun  to  investigate;  had  been  visited  by  the  mis- 
sionaries; had  been  led  to  attend  again  and  again  missionary  services, 
and  had  been  gradually  brought  to  the  point  where  almost  uncon- 
sciously he  prepared  himself  for  presentation  as  a  candidate  for  mem- 
bership in  the  native  Church.  One  of  his  first  acts  after  his  con- 
version was  the  utter  destruction  of  the  image  in  that  place  and  all  the 
things  that  belong  to  the  image  worship,  and  the  remodeling  of  that 
little  shrine,  so  that,  for  some  three  or  four  years  now,  it  has  stood 
there  as  a  strong  testimony  to  the  power  of  the  gospel  and  as  a  speak- 
ing testimony  to  hundreds  of  weary  travelers.  This  is  one  instance 
of  the  definite  results  of  missionary  work. 


PECULIAR  DIFFICULTIES  AND  SPECIAL  PROBLEMS  OF  THE 
SOUTH  AMERICAN  FIELD 
Rev.  James  B.  Rodgers,  of  Brazil 
The  work  in  South  America  opened  in  very  unfortunate  circum- 
stances and  I  doubt  whether  any  person  in  this  room  knows  just  how 
that  was.     Do  you  know  where,  for  the  first  time,  the  gospel  was 
preached  according  to  the  reformed  faith  in  this  new  world?    Was  it 
at  Plymouth,  when  the  pilgrims  landed?     jSTo,  indeed.     For  fifty  or 


290  The  Student  Missionary  Appeal 

sixty  years  before  that  time  a  colony  of  French  Protestants  established 
themselves  on  a  small  island  in  the  Bay  of  Eio  and  so  commenced  the 
work  in  1555.  Before  North  America  was  settled  at  all  they  founded 
in  Brazil  a  colony  of  New  Friends,  where  there  would  be  perfect 
liberty  of  worship  and  where  a  man  might  follow  the  dictates  of  his 
own  conscience  in  the  worship  of  God.  Through  the  treachery  of 
their  leader  one  of  these  young  ministers  was  tried  for  heresy  and 
hung  in  the  City  of  Eio,  and  although  there  is  no  physical  or  human 
connection  between  that  and  our  present  work,  there  is  a  spiritual 
connection. 

When  Henry  Martyn  went  to  India  he  touched  at  Brazil,  where 
he  worked  for  two  years,  discussing  with  the  friars  and  priests,  and 
when  he  left  his  biographer  says  of  him:  "Thus  Henry  Martyn  took 
possession  of  South  America  for  Christ."  Henry  Martyn  said:  "Crosses 
I  see  everywhere  in  abundance,  but  when  will  the  gospel  of  the  truth 
of  Christ  be  preached  in  this  land?"  David  Livingstone  touched  at 
Eio  on  Ms  way  to  Africa,  and  he  said:  "When  will  the  Divine  law 
dispel  the  darkness  in  this  beautiful  empire?"  What  is  true  of  Brazil 
is  true  of  this  whole  Southern  Continent. 

What  are  the  diflBculties?  I  remember  hearing  a  missionary  once 
say  that  the  first  was  himself  and  the  next  was  his  friends,  his  fellow- 
workers,  and  the  third  was  the  heathen  world;  and  I  think  we  might 
interject  here  the  native  Christians,  for  what  Paul  calls  "the  care  of 
the  churches"  is  sometimes  a  heavier  burden  than  persecution.  You 
will  find,  young  men,  you  who  are  thinking  about  going  out,  that  the 
greatest  difficulty  you  will  have  to  bear  is  that  of  your  own  spiritual 
life.  There  are  no  difficulties  special  to  Brazil:  I  think  sin  is  the  same 
everywhere,  and  although  it  crops  out  in  different  ways  in  different 
countries,  it  is  the  same  "evil  heart  of  unbelief."  But  I  will  try  and 
point  out  some  special  and  distinctive  difficulties  of  the  South  Ameri- 
can field. 

Mr.  Wallace  tells  me  that  in  Mexico  one  of  the  great  difficulties 
they  have  is  a  prejudiced  and  suspicious  mind  on  the  part  of  the  peo- 
ple as  to  what  the  ultimate  aim  of  missionary  work  is.  They  say: 
"The  United  States  conquered  us  in  1847  and  now  they  are  trying  to 
work  the  same  game,  but  with  peaceable  means,  and  these  mission- 
aries are  here  to  conquer  the  country  for  the  greater  American  Ee- 
pubhc."  We  have  nothing  of  that  kind  in  South  America,  but  there 
is  suspicion  and  there  are  a  great  many  queries  as  to  what  you  are  there 
for.  They  cannot  understand  the  motive  that  would  take  us  to  South 
America.  Not  that  they  think  we  are  not  sacrificing  ourselves  at  all, 
but  they  do  not  know  why  we  should  do  so.  "Are  you  paid  by  the 
government?"  they  ask. 


South  America,  Mexico  and  Other  Papal  Lands         291 

The  low  moral  tone  that  exists  among  the  people  due  to  absence 
of  moral  teaching  by  the  Roman  Catholic  Church  is  one  of  the  difficul- 
ties that  is  to  be  lifted.  I  cannot  tell  you  particulars  about  these 
things.  ImmoraHty  exists  everywhere.  But  you  all  know  that  in 
laboring  with  people  whose  morality  is  very  low  the  great  difficulty 
is  to  get  them  to  give  up  their  idols  and  make  them  realize  that  there 
is  something  better  than  their  own  state  of  mind.  The  chief  difficulty 
is  this — that  the  idea  of  any  connection  between  religion  and  daily  life 
is  utterly  foreign  to  the  thought  of  the  people.  It  is  a  kind  of  a 
kodak  camera  religion — "you  press  the  button  and  I  will  do  the  rest'' 
system.  It  is  a  system  that  says:  "If  you  just  attend  to  your  prayers 
all  your  religion  and  your  soul's  salvation  and  your  spiritual  welfare 
is  attended  to  for  all  time."  Let  me  give  you  one  or  two  instances. 
For  example,  I  was  talking  one  day  with  one  of  our  Protestant  mem- 
bers and  he  said  he  had  been  scolding  one  of  his  neighbors,  I  said: 
"Do  you  not  know  any  better  than  that?  The  way  you  talked  to  that 
man  was  not  at  all  Christian.'^  He  replied:  "But  do  you  expect 
me  to  be  another  Jesus  Christ?"  He  did  not  have  the  least  idea  that 
his  belief  in  the  Lord  Jesus  Christ  had  anything  to  do  with  his  daily 
life — at  least,  not  so  far  as  to  make  him  long  to  be  hke  Jesus  Christ. 
The  idea  is  that  if  a  man  will  attend  mass  and  confession  and  do  the 
other  things  required  by  the  church  his  life  will  be  all  that  it  should 
be.     This  is  shown  by  the  character  of  the  priests  in  Brazil. 

The  priests  are,  most  of  them,  immoral  men.  Their  immorality 
does  not  seem  to  affect  their  priestly  character  in  preacliing.  One 
night  I  went  to  the  hotel,  and,  strolling  into  the  dining  room,  found  a 
group  of  young  Brazilians  discussing  politics  and  among  them  the  vil- 
lage priest.  When  the  discussion  was  over  they  turned  to  him  and 
said:  "Oh!  yes;  we  know  about  you;  you  are  a  priest  in  the  pulpit, 
but  when  you  are  out  among  us  you  are  just  the  same  as  the  rest  of 
us."  His  predecessor  was  a  gambler  and  the  people  never  thought 
for  an  instant  of  driving  him  out  of  the  town.  But  a  little  while  be- 
fore that  incident,  this  man  had  had  a  row  with  some  women  in  Ms 
church  about  the  opening  of  a  chapel  in  his  town,  and  they  could  not 
get  the  keys.  It  was  a  question  of  the  administration  of  the  manage- 
ment; they  drove  him  out  of  the  town,  and  he  never  dared  to  show 
his  face  in  the  town  again.  And  so  it  is  all  through  the  country; 
except  where  there  is  a  flagrant  abuse,  the  priest  never  is  touched,  nor 
is  his  influence  diminished  in  the  least  by  his  immorality.  But  if  he 
gets  into  a  row  by  political  party  spirit  and  misconduct,  he  has  to 
leave  at  once. 

The  difficulty  that  bothers  us  most,  however,  is  that  of  the  ten 
commandments.  You  may  be  surprised;  but  if  we  could  only  get  rid 
of  the  ten  commandments,  we  could  build  up  a  Protestant  Church 


292  The  Student  Missionary  Appeal 

that  would  be  the  glory  of  the  land.  The  people  are  perfectly  willing 
to  hnild  up  a  new  system  of  thought;  and  they  will  assent  to  every- 
thing you  say;  but  there  is  a  stop  when  you  get  them  right  down  to 
the  point — "Do  you  believe  in  the  Lord  Jesus  Christ  enough  to  follow 
Him?"  "Oh!  that  is  an  entirely  different  thing,"  they  say.  If  it 
was  not  necessary  to  say  that  the  Christian  faith  is  a  faith  of  working 
by  love,  we  could  build  up  a  splendid  church. 

Xow,  what  are  the  problems  that  face  us,  as  far  as  the  missionary 
work  is  concerned?  I  have  spoken  about  the  difficulties  of  reaching 
the  people;  now  I  will  tell  you  something  about  the  problems  in  con- 
nection with  the  building  up  of  a  church. 

The  difficulties,  as  far  as  self-support  goes,  are  these:  In  Argen- 
tine the  Methodist  Episcopal  Church  has  a  strong  mission.  They 
are  organized  into  a  conference  that  includes  the  missionaries  of  Chili 
and  Peru.  In  Peru  we  have  a  synod  and  conference,  and  the  Baptist 
Church  has  a  small  council  that  meets  annually.  I  think  the  work 
in  the  other  states  has  not  been  advanced  enough  to  get  any  organiza- 
tion. But  we,  in  these  Eepublics  of  Argentine  and  Uruguay  and 
Brazil,  have  reached  the  third  stage  of  work — not  the  stage  of  the 
introduction  of  the  gospel,  or  of  controversy,  but  the  task  of  building 
and  of  training  these  churches  up  into  the  faith  and  the  privileges  of  a 
Christian  Church.  The  present  question  is  that  of  organization. 
The  first  thing  is  self-support;  and  it  has  gone  on  very  well  in  Brazil, 
we  think.  There  is  a  slight  tendency  to  lean  rather  heavily  on  the 
missions  yet.  But  the  native  Church  in  Brazil  has  been  much  more 
ready  to  take  up  its  self-support  than  we  were  ready  to  urge  them. 
I  think  it  was  due  to  the  unwisdom  of  one  or  two  of  us  who  were 
young  en  the  field;  but  it  happened  that  back  some  six  or  seven  years 
ago  the  Church  took  action  in  connection  with  a  minister  who  had 
been  accused  of  some  great  wrong.  The  church  he  ministered  to  so 
thoroughly  believed  in  his  innocence  in  the  matter  that  they  said,  "We 
will  support  our  own  minister;"  and  three  churches  in  that  neighbor- 
hood took  up  the  support  of  three  of  their  ministers  and  they  kept  it 
up.  If  we  had  only  believed  a  little  more  in  the  capability  and  the 
willingness  of  the  Brazilian  Church,  we  would  have  accomplished 
more  in  the  past.  The  Church's  cry  is — "Independence  or  death." 
This  is  the  cry  raised  by  the  first  Don  Pedro  and  his  friends.  That 
does  not  mean  that  we  are  like  the  old  Portuguese;  but  if  a  church 
does  not  stand  for  itself,  it  is  going  to  die.  In  Mexico,  Mr.  "Wallace 
tells  me  there  has  been  a  plan  adopted  by  which  the  sliding  scale  is 
used,  until  in  time  the  churches  will  support  their  own  pastors.  The 
home  and  foreign  Mission  Boards  are  working  in  Brazil  in  such  a  way 
that,  I  think,  all  our  native  missionaries  will  soon  be  supported  by  the 
churches  themselves. 


South  America,  Mexico  and  Other  Papal  Lands         293 

The  next  difficulty  is  the  variety  of  complicated  relations  between 
the  Church  and  the  people  themselves.  The  Eoman  Catholic  idea  is, 
and  always  has  been,  that  power  comes  from  above,  and  that  the  people 
must  receive  what  those  in  authority  over  them  may  give  them.  If 
they  do  not  like  it,  they  can  complain.  And  that  is  the  reason  why, 
in  religious  and  in  civil  affairs,  the  people  are  ready  to  complain  about 
their  superiors.  But  when  it  comes  to  individual  responsibility,  it  is 
entirely  different.  They  cannot  understand  how  each  individual 
Christian  has  rights  and  responsibilities  that  rest  on  his  own  shoulders; 
and  so  the  session  and  the  pastor  are  in  danger  at  times  of  becoming 
like  a  little  pope,  and  the  Presbyterian  Church,  or  the  conference,  or 
the  body  which  governs,  is  in  danger  of  taking  too  much  control. 
^Yell,  of  course,  these  questions  can  only  be  solved  by  time. 

Again,  the  question  of  the  relations  between  the  native  and 
foreign  pastors  is  one  that  produces  friction,  unnecessarily  so,  I  think. 
If  we  only  treated  each  other  as  fellow-laborers  in  Christ  Jesus,  we 
would  get  along  better.  The  truth  of  the  matter  is  that  it  is  only  a 
lack  of  a  little  bit  of  Christian  charity  that  has  produced  friction. 

The  last  point  is  the  question  that  is  bothering  us  Just  at  present, 
namely.  What  is  the  definite  relation  between  the  different  parts  of 
the  work— the  educational  and  the  evangelistic?  You  know  that, 
from  the  time  Dr.  Duff  founded  his  college  in  India,  this  question  has 
led  to  much  discussion  in  every  field  where  there  have  been  schools. 
The  school  will  become  a  pious  Sunday  school,  religion  without 
education;  or  education  without  religion;  sometimes  the  school  swings 
to  one  or  the  other  extreme.  Sometimes  a  school  gets  so  big,  so 
popular,  so  successful,  that  it  cannot  receive  every  one  who  wishes  to 
come,  and  questions  have  arisen  from  that  fact.  One  class  of  mis- 
sionaries will  say  that  only  the  Christian  children  ought  to  be  edu- 
cated. But  you  cannot  make  a  distinction  of  that  kind — for  very 
often  the  Protestant  boys  are  the  worst — and  fathers  sometimes  think 
that  the  very  fact  that  they  have  been  converted  is  a  guaranty  that 
all  their  seed  will  be  holy,  which  of  course  is  not  so. 

These  are  the  problems,  then — the  problems  that  relate  prin- 
cipally to  organization  and  the  training  up  of  churches  in  these  fields. 
The  land  of  the  southern  cross,  and  the  continent  that  surrounds  it, 
look  to  this  continent  as  the  model.  And  so  the  churches  in  the 
South  appeal  to  you,  and  to  the  churches  that  shall  be  influenced  by 
you,  for  your  continued  help  and  sympathy.  We  believe  that  one  of 
the  proofs  that  the  gospel  is  effectual  is  the  fact  that  it  has  proved 
efficacious  in  these  countries.  And  although  they  are  still  very  dark, 
yet  the  light  is  shining  brightly  and  will  spread  in  due  time  all  over 
this  continent,  our  southern  neighbor. 


294  The  Student  Missionary  Appeal 

ADVICE  TO  INTENDING  MISSIONARIES  TO  SOUTH  AMERICA 
Rev.  H.  C.  Tucker,  of  Brazil 

Since  there  are  so  many  things  of  interest  to  be  spoken  of  on  this 
occasion,  I  am  going  to  occupy  a  very  few  minutes  only  to  give  some 
homely,  practical  advice  to  those  who  are  intending  to  go  to  South 
America  as  missionaries. 

In  the  first  place,  I  would  make  this  suggestion  to  any  volunteers 
who  are  intending  to  go  to  South  America — that  you  make  a  specialty 
of  the  study  of  the  Latin  language.  Let  that  be  the  basis,  since 
Portuguese  and  Spanish  are  based  upon  that  language.  If,  in  the  col- 
leges where  you  may  be,  there  are  opportunities  to  study  Spanish  or 
Portuguese,  of  course  use  every  opportunity  to  obtain  all  the  knowledge 
possible  of  these  languages,  or  of  the  language  of  the  part  to  which 
you  are  going. 

Then,  I  would  say,  while  you  are  waiting  and  preparing  yourself, 
use  every  opportunity  to  acquaint  yourself  with  the  history  of  South 
America,  or  particularly  of  that  republic  to  which  you  are  going. 
Through  your  missionary  Boards  you  may  obtain  information  as  to 
what  books  there  are  on  these  countries;  so  I  need  not  speak  of  them. 
Apply  to  your  own  Mission  Boards,  and  they  will  inform  you  as  to 
what  books  may  be  had  on  the  history  of  the  Argentine  Republic,  or 
Brazil,  or  Chile,  or  the  United  States  of  Colombia,  or  any  of  these 
countries.  Make  a  special  study  of  the  religious  condition,  or  par- 
ticularly of  that  system  of  religion  that  prevails  over  that  great  con- 
tinent. There  are  other  kindred  religions,  or  systems  of  religion, 
however,  which  you  may  learn  a  great  deal  about,  and  prepare  your- 
self for  this  work  of  displacing  those  erroneous  ideas  and  systems 
surrounding  the  Christian  religion.  You  must  know  what  you  have 
to  contend  with.  There  are  different  ways  of  displacing  error,  you 
know.  One  is  the  direct  attack  upon  that  error.  I  Judge,  from  my 
experience  and  observation  in  South  America,  that  it  is  a  mistake  to 
go  there  and  begin  at  once  a  vigorous  attack  on  the  system  of  religion 
prevailing  in  that  country.  True,  you  ought  to  be  thoroughly 
acquainted  with  it,  and  ready  to  answer  every  argument  that  may  be 
produced;  but,  at  the  same  time,  when  you  begin  to  antagonize  you 
at  once  arouse  a  man's  opposition,  and  you  have  a  war  on  your  hands, 
with  the  result  that  you  drive  him  from  you.  I  would  advise  you  to 
study  carefully,  and  to  cultivate  that  spirit  of  entering  upon  your 
work,  to  be  as  it  should  be  in  all  the  world  first  and  foremost,  Christ 
crucified,  all  the  fullness  of  the  gospel  of  the  Lord  Jesus  Christ  in  its 
beauty  and  power,  to  drive  out  darkness,  dispel  these  clouds  and  bring 
the  people  to  the  light  and  knowledge  of  the  truth.     You  will  have 


South  America,  Mexico  and  Other  Papal  Lands         295 

other  systems  of  error  to  fight,  among  the  more  educated  and  cul- 
tivated classes.  There  prevail  in  all  these  large  cities  forms  of  error, 
atheism,  positivism  and  a  great  many  kinds  of  isms.  Prepare  yourself 
for  a  good  battle.  The  missionaries  that  go  to  South  America  have 
a  stupendous  work  before  them. 

But  let  me  just  make  this  suggestion:  Go  to  the  field  with  the 
determination  to  first  associate  with  the  old  missionaries  and  learn 
all  you  can  from  every  one  of  them,  and  do  not  be  in  a  hurry  about 
the  work.  I  have  seen  men  go  to  South  America,  learn  the  language, 
and  in  a  few  months  believe  they  were  ready  to  preach.  They  thought 
they  were  going  to  revolutionize  things,  and  save  the  whole  continent 
in  a  short  time.  Do  not  be  in  too  great  a  hurry,  and  do  not  make  up 
your  mind  now  that  you  are  going  to  do  the  work  quickly  when  you 
get  there.  Wait  on  the  Lord,  seek  the  mind  of  the  Spirit  and  the 
counsel  of  your  brethren  already  on  the  field. 

Q.  Is  it  wise  or  possible  to  encourage  young  people  to  go  out 
there  and  take  situations,  with  the  view  of  giving  their  spare  time  to 
mission  work?  I  ask  that  question  in  view  of  two  applications  I  have 
received,  one  from  a  young  woman  who  is  a  stenographer,  occupying 
a  good  position  in  an  office  now,  who  is  prepared  to  go  at  any  time; 
another  from  a  young  farmer,  who  is  prepared  to  pay  his  way  out  there 
and  take  a.  situation,  with  the  view  of  giving  all  his  spare  time  to 
mission  work.  Would  you  encourage  such?  A.  By  no  means  would 
I  encourage  any  young  man  or  young  woman  to  go  to  South  America 
seeking  a  position,  under  those  circumstances,  without  first  having 
correspondence  with  some  missionary,  or  merchant,  or  business  man 
or  farmer,  and  have  the  position  already  secured  before  going. 

Q.  Are  any  qualifications  peculiar  to  that  country  needed?  A.  I 
see  no  reason  why  a  missionary  requires,  in  that  country,  any  qualifica- 
tions peculiar  or  different  from  the  qualifications  needed  for  mission 
work  in  tliis  or  any  other  country. 

Q.  Can  you  tell  us  anything  about  mission  work  in  Venezuela? 
A.  The  American  Bible  Society,  the  Presbyterian  Board  and  others 
have  missionaries  there.  The  Christian  Alliance  also  occupies  the 
field. 

Q.  Is  there  any  disease  peculiar  to  that  country?  A.  No;  we 
have  a  great  deal  of  yellow  fever  on  the  eastern  and  southern  coast. 

Q.  Is  Spanish  the  worldng  language?  A.  Everywhere  but  in 
Brazil,  where  the  Portuguese  is  mostly  used. 

Q.  Is  there  any  special  advantage  in  being  a  medical  missionary? 
A.  Some  are  doing  good  work,  but  it  is  not  so  needed  as  in  some  of  the 
oriental  countries. 

Q.  Will  the  people  receive  the  missionary  gladly?     A.  Of  course, 


296  The  Student  Missionary  Appeal 

when  we  first  go  to  a  new  place,  curiosity  brings  everybody  out  to  hear 
the  preacher,  and  you  have  a  large  audience  of  curious  spectators,  and 
in  a  little  while  that  crowd  is  gone,  and  only  a  few  serious,  earnest 
people  remain  to  hear  the  gospel,  and  to  be  instructed  more  fully. 

Q.  What  are  the  prospects  for  engineering  work?  A.  A  great 
deal  is  done  in  that  line  in  connection  with  the  building  of  these  rail- 
ways and  factories,  but  in  South  America  they  have  excellent  engineer- 
ing schools  and  prepare  men  for  this  Avork. 

Q.  Does  the  work  in  papal  lands  have  a  reactionary  effect  on  the 
Church  of  Eome?  Does  it  give  up  works  and  purify  its  teaching 
when  the  Protestant  Church  gets  into  activity?  A.  This  is  a  matter 
not  often  brought  to  our  attention.  As  a  missionary,  I  would  feel 
perfectly  satisfied  if  I  were  certain  that  people  had  been  converted 
within  the  Church  of  Eome,  and  for  some  reason  did  not  care  to  leave 
it,  and  yet  had  learned  to  know  Jesus  Christ  as  their  Savior.  In 
Mexico  I  know  of  a  number  of  persons  of  distinguished  social  position 
who,  through  the  presence  and  work  of  our  mission,  have  come  to 
know  the  truth  as  it  is  presented  in  the  gospel.  I  know  personally 
two  ladies,  who  are  aunts  of  one  of  the  governors  of  the  state,  as 
lovely  Christian  women  as  I  have  ever  met.  They  read  the  Bible 
daily,  subscribe  to  our  Church  paper,  visit  us,  and  we  are  glad  to  visit 
them;  but  they  never  come  to  our  church,  and  say  they  do  not  see 
their  way  clear  to  leave  the  Mother  Church  and  join  one  of  the  other 
churches — Baptist,  Methodist,  Presbyterian,  or  Congregational. 
Within  the  last  fifteen  years  I  suppose  ten  tirties  as  many  sermons  have 
been  preached  in  Eoman  Catholic  pulpits  as  before,  and  undoubtedly 
in  their  preaching  they  present  a  great  many  of  the  truths  of  the 
gospel  that  were  never  presented  before.  They  are  calling  the  atten- 
tion of  the  people,  too,  to  the  observance  of  the  Lord's  Day.  I  picked 
up  a  tract  recently  which  I  took  home  and  read,  and  found  that  it  was 
an  appeal  to  the  people  to  honor  the  Lord's  Daj'',  and  even  went  so  far 
as  to  recommend  the  people  to  boycott  those  who  kept  their  stores  and 
other  places  of  business  open  on  the  Lord's  Day.  That  v/ould  never 
have  occurred  had  not  our  missions  been  established.  And  so  it  is 
in  regard  to  the  morality  of  the  people.  Another  point:  American 
priests  who  come  down  into  that  country  feel  more  sympathy  with 
Protestant  missionaries  than  with  the  priests  of  Mexico,  because  they 
have  been  brought  up  in  the  unity  that  has  been  dominated  with 
evangelical  ideas  and  literature,  and  of  morality  based  on  the  gospel, 
and  when  they  see  the  low,  sensual  plane  on  which  the  priests  live  they 
feel  they  are  out  of  place.  On  the  street  cars  and  in  other  public 
places  I  have  been  approached  by  Soman  Catholic  priests  who  spoke 
of  the  ignorance  and  superstition  and  degradation  which  exist  there. 


South  America,  Mexico  and  Other  Papal  Lands         297 

There  are  scores  of  priests  throughout  South  America  who  have  not  a 
copy  of  the  Bible. 

Q.  What  is  the  most  neglected  country?     A.  The  countries  of 
Ecuador  and  Bolivia. 


THE  NEED  OF  ITALY 
Mrs.  John  Hopkins 

I  have  recently  returned  from  a  visit  to  Italy,  where  I  gave  the 
whole  of  my  time  (six  months)  to  the  study  of  Christian  work  in  Italy. 
Nominally,  Italy  is  a  Christian  country.  With  a  population  of 
30,000,000,  perhaps  one-third  of  that  number  are  devoted  Catholics, 
and  all  that  has  been  told  you  this  afternoon  of  the  degradation,  the 
ignorance,  the  immorality  and  the  difficulties  of  work  in  papal  lands 
will  hold  good  for  Italy  and  for  this  people.  Notwithstanding  the 
fact  that  Eome  is  the  center  and  shrine  of  the  papacy,  there  is  no 
country  in  Europe  less  papal  than  Italy.  The  great  danger  for  Italy 
today  is  infidelity.  The  Italians  are  tired  of  bondage.  They  are  sick 
of  the  Eomish  Church. 

I  think  one  of  the  best  indications  I  can  give  you  of  the  condition 
of  Italy  is  something  that  Mr.  John  E.  Mott  told  me.  After  he  re- 
turned froiii  his  trip  around  the  world  I  heard  him  speak  of  visiting 
the  colleges  of  England  and  Scotland  and  France  and  Germany,  where 
there  are  so  many  infidels  in  the  universities,  and  going  on  into  China 
and  Japan  and  India,  telling  of  the  wonderful  response  that  he  met 
•vWth  there.  I  went  to  him  afterwards  and  asked  him  a  question,  well 
knowing  what  the  answer  would  be:  "Mr.  Mott,  why  did  you  leave 
out  Italy?  Why  did  you  tell  us  nothing  of  the  work  among  students 
in  the  universities  of  Italy?"  "There  was  absolutely  no  opportunity 
to  organize  or  to  do  one  thing  in  the  line  of  this  work  in  Italy,  nothing 
to  work  upon,"  he  replied.  No  Christian  students  in  these  universities 
among  the  thousands  of  young  men!  Verily,  it  would  look  as  if 
heathen  India,  China  and  Japan  would  enter  the  kingdom  ahead  of 
Christian  Italy,  from  that  one  fact  alone. 

If  you  were  to  ask  all  the  Italians  the  most  important  event  in 
the  history  of  their  countiy  during  the  last  century,  there  would  be 
but  one  answer — the  birth  of  united  Italy  on  the  20th  of  September, 
1870,  a  day  immortalized  in  the  history  of  that  country.  In  1870,  the 
same  time  of  the  year,  another  wonderful  event  occurred,  and  that 
was  the  birth  of  the  Free  Italian  Church,  now  called  the  Evangelical 
Church  of  Italy,  for  which  our  society  is  laboring.  It,  with  Italy, 
celebrated  its  twenty-fifth  anniversary  in  September,  1895.  It  was 
a  spontaneous  movement;  it  worked  out  from  within,  in  exactly  the 


298  The  Student  Missionary  Appeal 

same  way  that  the  unity  of  Italy  was  accomplished.  It  was  the  result, 
practically,  of  long  years  of  faithful  labor  on  the  part  of  colporteurs 
distributing  the  Word  of  God  as  the  country  was  opened  up  to  them. 
Every  pastor,  every  teacher,  every  colporteur,  every  evangelist  is  a 
native  convert.  The  only  English-speaking  persons  connected  with 
the  work  are  those  who  are  responsible  for  the  finances  of  the  Church. 
This  little  Church  is  undenominational,  though  it  has  been  called 
*Tresbygational,"  because  those  two  Boards  are  aiding  now  in  Italy. 


BOLIVIA  AND  PERU 

Rev.  a.  B.  Reekie,  of  Bolivia 

A  brother  asked  the  question,  "Are  all  parts  of  the  south  open 
equally?"  All  parts  are  not  open.  There  are  two  republics  where 
public  worship,  excepting  that  of  Romanism,  is  prohibited  by  law — 
Peru  and  Bolivia.  A  little  more  than  a  year  ago  liberty  was  prac- 
tically granted  in  Ecuador.  A  year  ago  last  July  two  missionaries 
went  to  Ecuador.  A  revolution  was  on  at  the  time,  and  before  it  was 
through  a  change  was  made  in  the  law  which  practically  gave  Kberty. 
Our  missionaries  have  gone  to  some  provinces  where  the  priests  had 
been  expelled,  and  they  were  protected  in  their  work. 

Now,  in  regard  to  Bolivia  and  Peru:  In  all  Bolivia,  as  far  as  I 
know,  there  is  only  one  saved  soul  today — a  young  woman  who  went 
there  about  six  months  ago,  sent  out  by  the  Alliance  of  New  York. 
The  article  in  the  Constitution,  relating  to  religion,  is  this:  "The 
State  recognizes  and  maintains  the  Roman  Catholic  Apostolic  religion, 
and  prohibits  any  other  public  worship,  except  in  colonial  territories, 
where  there  will  be  toleration."  A  few  years  ago  a  violation  of  that 
was  counted  treason,  and  the  penalty  was  death.  It  is  not  now  so 
reckoned.  Now  the  penalty  is  imprisonment  or  banishment.  In  Peru 
there  are  a  large  number  of  Chinese  who  have  their  pagan  worship 
as  public  as  they  like,  but  the  law  says  they  must  not.  The  people 
will  gather  around,  but  not  a  finger  is  raised  to  prevent  it.  If  any 
man  will  go  there  and  dare,  in  a  public  way,  to  preach  the  gospel, 
inside  of  an  hour  he  will  be  in  jail.  The  pagans  can  have  their  pagan 
worship  as  public  as  they  like,  but  not  we.  Now,  some  will  say,  "If 
this  is  the  case  we  need  not  talk  about  mission  work  in  those  countries. 
We  will  simply  have  to  wait."  You  will  notice  that  the  only  thing 
specified  in  the  Constitution  is  "public  worship."  The  question 
arises,  "How  much  does  that  mean?"  In  Chili,  when  the  law  waa 
the  same,  they  said,  "We  mean  religious  processions  on  the  street." 
The  people  of  Peru  have  not  been  quite  so  liberal,  and  yet  there  are 


South  America,  Mexico  and  Other  Papal  Lands         299 

meetings  held  in  Peru  today  that  are  just  as  public  as  this,  except 
that  the  chairman  does  not  go  around  the  city  and  invite  the  people 
personally.  There  was  a  case  there  of  a  man  who  was  going  through 
the  country  selling  Bibles.  This  was  not  public  worship.  As  he 
went  around  he  invited  the  people  upon  whom  he  called  to  go  to  his 
rooms  and  he  would  tell  them  about  Jesus  Christ.  The  people  went; 
he  preached;  was  arrested;  put  in  jail;  was  eight  and  a  half  months 
in  jail  to  await  his  trial,  and  his  health  almost  ruined,  and  he  would 
have  had  no  trial  at  all  except  that  he  was  an  Italian  and  the  consul 
secured  Ms  trial.  After  three  trials  they  finally  decided  this  way: 
Since  he  invited  the  people  personally  the  meeting  was  private  and 
not  public,  and  he  did  not  violate  the  letter  of  the  law,  although  he  did 
the  spirit. 

IMPRESSIVE  NEEDS  OF  SOUTH  AMERICA  AND  MEXICO 
Rev.  A.  W.  Greenman,  of  Argentine 

It  has  been  my  fortune  to  be  connected  with  the  mission  work 
■of  the  Methodist  Episcopal  Church,  and  I  have  worked  both  in  Mexico 
and  South  America,  our  field  covering  the  southwestern  part  of  the 
continent,  from  Brazil  across  to  Peru,  and  also  to  have  some  knowledge 
of  the  work  of  our  own  Church  and  churches  in  Chili. 

The  first  impressive  feature,  to  my  mind,  would  be  the  failure 
of  Eomanism.  It  seems  to  me  that  never  before  in  the  history  of  the 
world  had  any  Church  such  an  opportunity  placed  before  her  as  the 
Roman  Catholic  Church  had  at  the  opening  up  of  this  western  conti- 
nent, and  as  she  has  had  for  nearly  four  hundred  years  since.  It 
would  be  impossible,  in  this  brief  time,  to  tell  you  of  the  power  and 
control  that  she  has  been  able  to  exercise.  The  Spanish  power  con- 
trolled the  commerce  of  the  country.  The  Eoman  Catholic  Church 
controlled  educational  matters,  and  virtually  prohibited  education  in 
a  large  number  of  the  states  in  South  America.  It  is  stated  by  some 
authors  that  for  a  long  period  in  the  history  of  those  lands  no  books 
were  allowed  to  be  introduced  into  those  lands  except  works  of  devo- 
tion regarding  the  Catholic  Church,  and  then  when  you  take  into 
consideration  that  the  Bible  has  been  a  sealed  book  in  all  these  lands 
for  all  these  years,  is  it  a  wonder  that  there  is  a  most  terrible  bhght 
existing  over  all  these  papal  countries,  that  want  of  education,  that 
immorality,  that  atheism  and  that  materialism  have  found  a  most 
fertile  soil  for  the  growth  of  their  terrible  seed? 

Then  another  thought  would  be  this:  That  in  all  these  papal 
lands  there  is  to-day,  among  the  inteUigent,  thinking  population,  a 
virtual  falling  awav  of  Eomanism.     I  do  not  mean  to  say  that  the 


300  The  Student  Missionary  Appeal 

people  leave  the  Church  of  Rome  altogether,  but  you  will  find  that 
there  are  very  few  men  to  be  found  in  the  Eoman  Catholic  Churches 
at  the  hours  of  service — relatively  few  men.  With  regard  to  these 
papal  lands  to-day  it  seems  to  me  that,  in  view  of  the  educational  op- 
portunities that  are  given,  the  revival  of  learning  and  commerce, 
especially  in  South  America  and  Mexico,  those  lands  appeal  to  us  as 
no  other  lands  for  the  pure  gospel. 


THE  MISSIONARY  FORCE  IN  COLOMBIA 

Miss  Florence  E.  Smith,  of  Colombia 

I  think  every  missionary  to  papal  lands  will  agree  that  the  only 
hope  for  the  papal  countries  is  the  Word  of  G-od.  And  so  when  the 
American  Bible  Society  a  year  ago  entered  Colombia  there  was  a 
hearty  "Praise  the  Lord"  went  up  from  our  hearts.  I  wish  I  had  time 
to  tell  you  of  a  priest  who  was  converted  from  reading  one  of  our 
hymn  books,  and  who  is  to-day  working  in  Venezuela.  There  are  only 
four  men  missionaries  in  Colombia — a  million  people  for  each.  Two 
are  located  in  Bogota,  the  capital;  and  one  man,  with  his  wife,  is 
holding  the  fort  in  another  station.  Three  of  us  are  trying  to  hold 
the  fort  in  Barranquilla.  We  need  men  that  are  men;  men  with 
intellect,  who  can  meet  this  rising  infidelity;  men  that  can  learn  the 
language  and  command  the  admiration  of  those  Spanish  people.  We 
need  young  women  to  go  up  the  river  and  establish  schools  where 
there  is  not  a  single  witness  for  the  Lord  Jesus  Christ.  I  wish  I 
could  tell  you  of  the  boarding  schools  and  the  grand  work  that  is  being 
done  there.  We  need  music  there,  for  they  are  a  musical  people. 
Get  your  home  society  or  church  to  send  you  out,  or  raise  the  money 
and  send  yourself  out. 

QUESTIONS 

Q.  What  is  the  cost  of  living  in  Colombia?  A.  One  can  live 
there  very  cheaply.  The  salary  that  the  Presbyterian  Board  pays  its 
unmarried  missionaries  is  $500.  One  could  live,  I  think,  with  $300, 
but  we  find  ample  use  for  the  other  $200  in  extending  the  work  that 
ought  to  be  extended  by  the  Christians  at  home. 

Q.  What  is  the  cost  of  getting  there?  A.  Seventy-five  dollars 
from  Kew  York  city. 


South  America,  Mexico  and  Other  Papal  Lands         301 

CLAIMS  OF  SOUTH  AMERICA  UPON   THE   CHRISTIANS  OF 
NORTH  AMERICA 

Rev.  J.  McP.  Scott 

I  am  sorry  I  cannot  speak  to  3^011  as  the  others  have  spoken,  as 
one  who  has  seen  that  country;  but  I  speak  to  you  as  one  who  is  inter- 
ested in  the  work  and  a  member  of  the  Council  of  the  South  American 
Evangelical  Mission,  an  organization  that  was  founded  in  Toronto,  and 
now  exists  for  the  evangelization  of  South  America,  contributing  so 
far  as  we  can  to  send  the  gospel  to  that  country.  I  would  like  to  tell 
you,  as  a  note  of  encouragement,  of  a  very  remarkable  interest  that 
exists  now  in  Great  Britain  and  that  exists  in  New  Zealand  and  in 
South  Australia  in  connection  with  the  work  in  South  America.  The 
hand  of  God  is  manifest  these  latter  days  in  the  remarkable 
interest  that  is  being  manifested  now  in  the  work.  I  am  glad  to 
announce  that  a  Prayer  Union  has  been  organized  in  Toronto  for  the 
purpose  of  securing  the  interest  of  God's  people.  It  is  not  connected 
with  the  Mission,  but  it  seeks  to  enlist  men  and  women  of  God  in 
sympathy  and  prayer  on  behalf  of  the  work  of  God  in  that  country 
and  to  remember  in  prayer  all  missionary  workers  there. 

I  am  here  to  emphasize  the  call  that  has  been  given  to  us  all  to-day 
as  to  this  work.  We  are  children  of  God  and  we  desire  to  fulfil  our 
responsibility  to  Him.  I  believe  in  personal  calls,  but  I  also  beheve 
in  the  call  that  the  need  gives.  If  we  walk  with  God  He  will  give  us 
to  know  whether  He  wants  us  to  work  in  Venezuela,  or  in  Mexico,  or 
in  India,  or  in  China.  We  are  men  and  women  of  God.  We  are  not 
here  to  be  persuaded  as  to  the  scripturalness  of  foreign  missions.  We 
all  agree  there,  but  it  is  to  discharge  our  responsibility.  God  has 
called  some  of  you  to  South  America.  His  hand  is  upon  you,  and,  as 
He  has  called  you.  He  will  open  the  way.  In  a  letter  I  received  last 
night  from  a  young  man  who  is  working  in  northern  Argentine,  he 
says,  "Send  us  a  man  if  you  possibly  can  to  Tucuman,  but  what  kind 
of  a  man  do  we  need?"-  he  says.  "I  pass  on  to  you  the  advice  Mr. 
Spurgeon  gave  to  the  would-be  preacher  who  asked  if  he  would  advise 
him  to  preach  the  gospel.  He  said:  "No,  not  if  you  can  help  it.'  *' 
Young  men,  j'oung  women,  be  sure  of  your  call,  and  be  glad  to  g*o. 


AN  APPEAL  FOR   SOUTH  AMERICA 
Mr.  S.  Culpepper,  a  Native  of  Venezuela 
I  want  to  speak  of  the  Neglected  Continent  and  of  a  neglected 
country  in  the  Neglected  Continent— Venezuela.     I  can  say  in  refer- 
ence to  the  Venezuelan  boundary  difficulty  that  we  can  give  no  other 


302  The  Student  Missionary  Appeal 

explanation  than  that  God  allowed  it  to  come  up  so  that  this  country 
might  be  brought  prominently  before  the  world.  Venezuela  is  a 
country  of  nearly  3,000,000  inhabitants.  It  is  twice  as  large  as  Texas. 
Its  doors  are  open,  and  there  is  no  reason  why  we  should  not  enter  in. 
It  has  religious  freedom,  and  yet  there  are  only  ten  missionaries  to  a 
population  of  nearly  3,000,000. 

When  our  Lord  Jesus  Christ  said  "The  harvest  truly  is  plenteous" 
He  did  not  mean  we  should  look  at  every  field  but  South  America. 
They  are  in  the  very  attitude  of  expectancy,  and  they  unite  in  the  cry, 
"Come  over  and  help  us."  South  America  is  4,000  miles  long  and 
over  3,000  miles  wide.  It  has  been  well  called  the  "Neglected  Conti- 
nent." At  a  recent  missionary  meeting  there  were  representatives  of 
the  different  countries  present,  and  there  was  one  man  who  got  up  and 
said,  "I  cannot  remember  having  heard  any  one  pray  for  South 
America  in  this  meeting."  Yet  the  whole  country  is  peopled  with 
millions  who  know  nothing  about  the  gospel.  But  we  hope  the  time 
will  soon  come  when  the  gospel  shall  be  preached  in  all  the  world. 

There  is  a  great  difference  in  the  civilization  of  North  and  South 
America.  When  your  English  forefathers  came  over  from  England 
they  came  with  the  open  Bible  in  their  hands.  On  the  other  hand,  we 
saw  the  adventurers  coming  over  to  South  America;  their  only  desire 
was  to  obtain  wealth;  they  came  for  gold;  they  had  no  time  for  educa- 
tional affairs.  The  religion  practiced  and  preached  is  only  idolatry, 
cloaked  in  a  few  missionary  words  and  phrases.  Increased  acquaint- 
ance with  the  people  of  this  continent  show  that  the  people  are  as 
needy  as  in  any  other  land.  Japan  and  India  and  Africa  are  needy, 
but  South  America  is  as  destitute  as  any  of  these.  The  priests  may 
burn  the  Bibles,  but  all  the  powers  of  hell  cannot  destroy  the  Bible, 
for  "the  Word  of  God  endureth  forever."  No  country  can  prosper 
apart  from  the  Word  of  God.  Contrast  South  America  with  English- 
speaking  nations.  There  are  four  hundred  missionaries  in  South 
America.  In  that  diagram,  hanging  there,  there  are  925  sections,  and 
each  section  represents  40,000  people.  The  whole  population  is 
37,000,000.  If  each  missionary  were  to  reach  10,000  people,  only 
those  white  squares  in  the  center  would  be  reached.  I  appeal  to  you, 
in  the  name  of  God,  on  behalf  of  South  America.  G^d  has  set  this 
open  door  before  you.  In  the  name  of  Christ,  I  appeal  to  you  for  this 
Neglected  Continent. 


UnMa 

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Morft  tor  tbe  /iRasscs 

\i)(llage  Bvangelistlc  mor?; 

Dillage  Settlements 

Hn  Bppeal  tor  /BbeMcal  morfters 

Zbe  IkinO  ot  TlClorhers  IReeDeJ) 

IPractical  BDvlce  to  UntenOing  Missionaries 

Zbe  Spiritual  Bwaftening  ot  flnSia 

tTbe  IReeDs  ot  UnMa 

Bn  Bppeal 


WORK  FOR  THE    EDUCATED   CLASSES 
President  J.  C.  R.  Ewing,  of  Lahore.  Punjab,  India 

There  are  388,000,000  people  in  India.  This  is  a  population 
equal  to  that  of  Great  Britain,  France,  Germany,  Russia,  Turkey 
proper  and  the  United  States  combined.  The  great  majority  of  the 
people  are  without  the  education  which  comes  from  books.  These 
millions  of  India  have  been  likened  to  a  pyramid,  of  which  the  sides 
and  base  and  contents  are  the  unlearned  and  lowly,  and  the  apex  the 
educated. 

Of  the  learned  there  are  two  classes,  partially,  at  least,  distinct 
from  each  other:  (1)  Those  familiar  with  the  lore  of  the  east.  (2) 
Those  having  a  knowledge  of  English  and  of  western  learning.  These 
of  the  first  class  number,  perhaps,  20,000,000,  and  those  of  the  second 
some  3,000,000  or  4,000,000.  These  educated  people  constitute  there, 
as  do  the  learned  everywhere,  the  leaders  of  the  people.  As  they  are 
in  the  years  to  come,  so  will  the  masses  be. 

The  very  existence  of  such  a  class  constitutes  a  challenge  to  the 
Church  of  Christ.  In  the  schools  and  colleges  established  by  the 
Church  the  very  fundamental  beliefs  of  many  a  young  mind  have 
been  swept  away.  The  incoming  of  English  literature  and  western 
science  has  created  a  new  order  of  things.  To  this  the  Church  must 
needs  adapt  herself.  Let  us  recognize  the  existence  of  a  rapidly 
growing  body  of  bright,  thoughtful  men,  for  whose  conversion  to  the 
faith  of  Jesus  Christ  most  systematic,  persistent  and  enthusiastic 
effort  is  demanded.  The  missionary  must  understand  them,  their 
modes  of  thought,  difficulties  and  perplexities.  He  who  goes  to  them 
must  go,  if  he  is  to  succeed  in  liis  effort,  with  a  heart  full  of  sympathy 
for  them,  as  well  as  with  the  profound  conviction  that  he  bears  with 
him  the  remedy  that  they  need.  The  college  lecture-room,  the  pubUc 
hall,  the  primary  school,  personal  associations  and  friendly  intercourse 
in  the  home  or  on  the  street,  in  each  or  all  those  spheres  the  Christian 
missionary  finds  an  open  door.  Eesults  have  already  accrued  which 
have  cheered  our  hearts  and  which  give  bright  promise  for  the  future. 

Those  people  have  minds  quite  as  capable  of  profound  thinking 
as  are  our  own.  They  are  not  waiting  to  accept  Christ  merely  be- 
cause we  call  Him  Lord  and  Savior.  The  distinctive  doctrines  and 
principles  of  our  blessed  faith  must  be  put  by  the  missionary  in  con- 
trast with  the  faiths  of  those  whom  he  would  lead  to  Christ.     This 


306  The  Student  Missionary  Appeal 

contrast  will  inevitably  bear  its  lesson  and  intellectual  assent  be 
secured,  provided  that  the  missionary  go  to  liis  task  armed  with  the 
intellectual  and  spiritual  equipment  which  he  dare  not,  if  he  be  wise, 
ignore. 

No  more  promising  field  of  effort  was  ever  open  to  the  educated 
Spirit-filled  believer.  The  best  minds  of  Hindustan  have  begun  to 
bow  in  reverence  to  our  Lord.  Great  multitudes  are  in  a  condition 
ripe  for  the  reception  of  Christian  influence.  Delay  means  spiritual 
death  to  millions.  Prompt  responses  to  His  call  of  the  hour  means,  1 
solemnly  believe,  the  turning  of  great  numbers  to  Him,  who  alone 
can  dispel  the  mists  of  superstition  from  the  minds  of  that  thought- 
ful people.  Keshab  Chandra  Sen,  who  himself  touched  but  the  hem 
of  our  Savior's  garment,  said:  "None  but  Jesus,  none  but  Jesus  de- 
serves to  wear  the  bright  and  glorious  diadem  of  India,  and  Jesus 
Christ  shall  have  it."     I  believe  those  words.     Do  not  you? 


WORK  FOR  THE   MASSES 

Rev.  J.  Walter  Waugh,  of  Northwestern  India 

I  am  glad  to  have  had  the  privilege  of  being  thirty-eight  years  in 
India.  Young  men,  this  is  a  privilege  you  will  appreciate  later  if  you 
are  permitted  to  be  sent  out  to  that  wonderful  field.  Dr.  Ewing  spoke 
of  the  people,  the  great  multitudes  that  are  there,  and  a  httle  about 
the  country.  When  I  tell  you  that  continental  India  is  a  country  as 
large  as  the  United  States  back  to  the  Rocky  Mountains  you  will 
have  some  conception  of  the  country  and  of  the  300,000,000  of  people 
dwelling  on  those  plains  and  hills  and  valleys.  Nearly  all  of  them  are 
idol  worshipers.  We  will  say  that  about  60,000,000  are  Moham- 
medans, not  idol  worsliipers,  but  harder  to  get  at,  especially  in  the 
matter  of  Christianizing  them,  than  the  Hindus.  The  field  where  I 
was  located  was  opened  by  Rev.  Dr.  Wm.  Butler  quite  forty  years  ago. 
In  1857  the  Indian  mutiny  broke  out  and  Dr.  Butler  fled,  or  was  sent 
to  the  mountains.  Just  at  the  close  of  the  mutiny  a  party  of  mis- 
sionaries, numbering  nine,  landed  in  India  and  proceeded  to  the  field 
opened  by  Dr.  Butler,  myself  among  the  number.  We  began  at  once 
while  studying  the  language  to  open  schools,  as  that  was  the  best  way 
to  approach  the  people  and  get  them  to  hear  us.  We  got  the  boys 
and  sometimes  a  few  girls  to  attend,  and  a  system  of  schools  was 
established  which  continues  up  to  the  present  day.  We  now  have 
75,000  boys  and  girls  in  those  schools.  Still  the  great  masses  were  not 
touched.  Having  acquired  a  fair  knowledge  of  the  language,  we  went 
to  work  among  the  masses.     In  those  days  it  was  very  difficult  to  get 


India  30T 

the  people  to  hear  us.  Their  priests  would  say  to  thera,  "This  is 
not  what  you  want  to  hear;  they  will  make  you  Christians/'  and  would 
drive  away  the  crowds.  Many  and  many  a  time  have  I  stood  in  the 
crowded  bazaars,  or  melas,  to  read  the  Scriptures,  and  the  people  would 
begin  to  gather  slowly,  one  or  two  at  a  time;  but  when  I  would  sing 
in  their  native  language  one  of  their  native  airs  I  could  at  once  gather 
a  great  multitude  around  me  to  hear  the  Word  and  way  of  life.  (Here 
Dr.  Waugh  explained  and  sung  a  Wiajan  or  hymn  in  the  native  lan- 
guage.) Then  I  would  present  the  truth  to  them,  and  the  people  would 
become  intensely  interested,  and  returning  to  their  village  homes  would 
tell  others  what  they  had  heard  of  this  wonderful  Savior,  and  thus  from 
the  influences  going  out  from  our  preacliing  and  from  our  schools  the 
good  work  began  to  grow  and  spread.  We  established  Sunday  schools 
as  well  as  day  schools,  and  now  in  that  particular  field  75,000  boys  and 
girls  are  being  taught  the  Scriptures  and  trained  for  usefulness.  We 
make  great  use  of  Christian  songs  in  the  native  tongues  and  sung  to 
native  tunes;  and  now  among  the  people  over  there  many  of  our  mis- 
sionaries are  known  as  singing  missionaries.  We  are  carrying  on  the 
work  of  God  by  singing  the  gospel  into  human  hearts.  We  believe 
that  by  getting  in  among  the  people  in  that  way  they  will  be  rapidly 
Christianized.  We  have  put  in  operation  every  possible  method  for 
the  introduction  of  Christianity — by  means  of  the  printing  press,  by 
medical  missionaries,  simple,  earnest  gospel  preaching  in  chapels,  lady 
missionaries  nobly  coming  forward  and  entering  the  field,  by  schools 
and  colleges,  until  we  now  have  over  100,000  Christian  people,  and 
they  are  a  singularly  happy  set  of  Christians,  as  happy  as  the  mis- 
sionaries themselves — and  they  are  the  happiest  people  I  ever  saw — 
they  are  fulfilhng  the  great  command,  "Go,  teach  all  nations."  If 
you  want  to  see  happy  people,  go  out  and  see  the  missionaries. 

The  mass  movement  is  wonderful,  not  only  in  that  part  of  India 
described — the  northwest — but  in  other  parts  of  the  country.  Multi- 
tudes are  coming  and  asking  baptism.  We  used  to  pray  for  open 
doors,  but  now  the  doors  are  all  wide  open,  and  we  simply  need 
workers  as  leaders,  the  native  preachers  and  teachers  carrying  for- 
ward the  work.  There  are  50,000  people  in  one  district  under  charge 
of  one  of  our  native  elders,  asking  for  baptism  and  further  instruc- 
tion, but  we  cannot  form  them  into  societies,  as  we  have  not  the 
preachers  to  put  over  them  and  teachers  to  lead  and  instruct  them.. 
We  are  looking  for  help  from  the  Student  Volunteer  Movement,  in 
stirring  up  the  home  churches  and  filling  the  land  with  missionary 
Hght — opening  the  hearts  and  the  purses  of  thousands  who  have  not 
yet  learned  their  high  privilege  and  holy  duty.  I  am  filled  with  ad- 
miration to-day  at  the  amount  of  enthusiasm  I  see  in  this  great  Move- 


308  The  Student  Missionary  Appeal 

ment.  Go  on,  pray  on — and  God  grant  that  many  of  these  earnest 
and  devout  yonng  men  and  women  may  live  lives  fully  consecrated  to 
God  and  to  this  great  work. 


VILLAGE  EVANGELISTIC  WORK 

Miss  Delia  Fistler,  of  Central  India 

About  two  years  ago  after  living  in  India  three  years  God  laid 
upon  our  hearts  what  we  Friends  call  a  "concern"  to  carry  the  gospel 
to  some  of  the  unreached  villages  of  Central  India,  and  very  soon 
•opened  a  door  in  the  midst  of  a  cluster  of  small  native  states  in 
JBundelkhand,  where  we  rented  a  bungalow  in  the  military  canton- 
ment of  Nowgong  and  proceeded  to  obey  the  Spirit's  call. 

Starting  out  in  the  early  morning  in  our  oxcart  with  the  driver 
on  the  tongue,  between  the  oxen,  giving  their  tails  frequent  twists  to 
encourage  them  on  their  way,  we  go  from  village  to  village,  sometimes 
being  able  to  take  in  two  or  three  in  one  day;  and  with  but  few  ex- 
ceptions find  the  people  glad  to  listen  to  our  messages. 

None  had  preceded  us  with  the  gospel  story,  so  it  has  been  our 
privilege  to  be  the  first  witnesses  of  Jesus  in  that  district. 

As  we  enter  the  villages  we  often  converse  with  people  on  the 
streets  or  stop  before  some  doorway  to  kindly  greet  an  old  woman,  a 
crowd  slowly  gathering  about  us  in  the  meantime  to  see  why  we  have 
come,  and  when  we  turn  about  and  ask  them  if  they  wouldn't  like  to 
hear  us  sing  we  find  a  ready  response.  We  sing  a  few  hymns  full 
of  gospel  truth  and  then  explain  them  and  have  a  good  foundation 
for  our  message  and  a  congregation  eager  to  hear.  Often  neai-ly  the 
whole  village  gathers  in  the  market  place  or  some  open  square  to  listen 
with  close  attention,  for  the  first  time,  to  the  old,  old  story  so  precious 
to  our  hearts,  and  we  are  often  deeply  touched  by  their  exclamations 
of  wonder  and  their  pitiful  ignorance.  We  have  noticed  all  classes 
in  these  street  congregations,  from  the  highest  caste  to  the  lowest,  all 
equally  eager  to  catch  every  word. 

In  one  city  we  passed  through  the  streets  with  sacred  tombs  and 
shrines  and  temples  on  every  hand  and  paused  near  a  temple  when 
the  gong  was  being  sounded  within  showing  that  idol  worship  was 
even  then  in  progress.  Ere  our  singing  was  finished  a  large  crowd 
collected,  the  temple  priests  themselves  emerging  and  joining  the 
company  of  listeners,  and  when  our  service  was  over  they  followed  us 
to  the  large  market  place  and  requested  us  to  have  another  meeting 
there. 

I  also  well  remember  how  in  another  village  the  head  man  him- 


India  ;}()9 

self  called  his  ])c'u])iu  iogoLlicr  and  bade  Lhcin  listen  Lu  our  words. 
The  scene  is  vividly  impressed  in  my  memory.  We  were  seated  on  a 
rough  bed;  a  little  to  one  side  sat  the  old  village  leader  on  a  nidcly 
made  chair,  while  on  the  ground  at  our  feet  were  clustered  tlu;  pc'ople 
— men,  women  and  children. 

After  singing  a  few  hymns  we  told  them  in  sin4)h'  words  (he  story 
of  Jesus  and  His  love.  They  listened  with  close  attention,  some  of 
the  women  weeping  as  they  lieard  that  this  salivation  was  meant  for 
them  as  well  as  for  the  men.  When  I  had  finished  the  head  man 
said:  "May  I  ask  you  to  repeat  this  wonderful  story?"  So  with  glad 
heart  I  told  again  the  precious  message,  the  people  listening  as  eagerly 
as  at  first.  As  I  came  to  a  close  the  second  time,  to  my  sur[)rise  the 
old  man  said:  "Pardon  me  for  the  request,  but  as  we  are  slow  to  under- 
stand and  remendjer,  and  these  women  here  are  very  stupid,  and  as  we 
never  before  heard  this  story,  will  you  kindly  tell  it  once  more?" 
Needless  to  say  that  I  gladly  complied  with  his  request.  After  answer- 
ing many  questions  and  leaving  tracts  and  gospels  to  be  read  to  the 
people  by  the  one  man  who  could  read  we  turned  homewards,  hut  had 
scarcely  gone  beyond  hearing  distance  when  a  man  from  the  village 
overtook  us,  saying  the  head  man  had  sent  him  after  us  to  ask  how 
long  ago  this  Jesus  had  died — "had  it  been  two  or  three  years."  Do 
you  wonder  that  I  felt  ashamed  to  tell  him  how  many  centuries  had 
elapsed  since  that  greatest  event?  Oh,  I  wished  that  the  echo  of  that 
question  might  roach  the  ears  of  the  negligent  Church  of  Christ  and 
that  my  feeling  of  shame  and  guilt  at  having  so  long  withheld  from 
dying  souls  this  wondrous  message  might  be  shared  by  her  and  might 
awaken  in  her  young  men  and  young  women  a  fervent  resolve  to  with- 
hold it  no  longer.  The  people  are  ready  to  hear — hundreds,  thou- 
sands, millions,  have  not  yet  heard  of  the  only  way  of  salvation,  the 
one  Name  whereby  men  can  be  saved,  and  shall  we  hesitate  to  tell 
them?  •  \'}i 

I  am  glad  to  be  one  of  God's  workers  in  needy  India,  and  praise 
Him  for  already  letting  us  see  some  of  the  fruits  of  our  labors. 
Although  the  seed-sowing  has  been  of  scarcely  two  years'  duration,  and 
the  soil  was  so  new  and  unbroken,  God  has  already  given  us  an  infant 
Church,  our  first  convert  being  an  educated  man  of  a  priest  caste. 

May  the  Holy  Spirit  induce  many  more  laborers  to  go  forth  into 
the  whitened  harvest  fields  speedily. 


310  The  Student  Missionary  Appeal 

VILLAGE  SETTLEMENTS 

Miss  Grace  E.  Wilder,  of  Western  India 

Dear  Friends:  It  is  said  that  90  per  cent  of  the  population  of 
India  Hve  in  its  villages,  which  are  open  to  missionaries.  According 
to  the  last  census  715,000  is  the  number  given  for  the  villages  of 
India.  About  a  year  ago  a  special  effort  was  made  to  ascertain  how 
largely  India  is  as  yet  unoccupied  by  missionaries.  Information 
gained  at  that  time  has  been  put  together  in  a  little  leaflet  called  "If."' 
This  leaflet  shows  that  hundreds  of  our  villages  have  not  yet  received 
the  gospel  message. 

As  I  was  speaking  to  a  group  in  Western  India  one  woman  said 
to  me:  "You  will  not  come  to  us  again  for  two  months,  perhaps  not 
for  a  year,  and  how  are  these  things  to  stay  in  our  minds?"  I  pass 
this  question  on  to  the  volunteers  assembled  here  to-day,  I  pass  it 
on  as  indicating  an  especial  need  for  India,  the  need  of  village  settle- 
ments. 

It  is  not  enough  for  missionaries  to  make  an  occasional  village 
tour.  We  need  workers  who  will  live  in  a  simple  way  for  the  people, 
among  the  people.  Such  a  settlement  could  take  advantage  of  exist- 
ing mission  schools  and  thus  be  free  to  concentrate  energy  on  direct 
evangelistic  work.  It  could  associate  workers  in  groups  and  thus  lessen 
expense.  The  Church  Missionary  Society  has  workers  who  on  the  co- 
operative basis  receive  £50  a  year.  This  is  no  longer  an  experiment, 
having  been  tried  for  years. 

In  a  few  months  I  expect  to  go  back  to  the  villages  of  India.  It 
is  my  earnest  hope  that  God  may  lead  some  here  into  this  work. 
Shall  we  not  with  the  inspiration  of  this  convention  return  to  our 
societies  and  churches  to  confer  with  them  as  to  thus  speedily  reaching 
India's  villages? 


AN  APPEAL  FOR  MEDICAL  WORKERS 

Mrs.  Julia  L.  McGrew 

It  was  very  far  from  my  thought  when  I  entered  this  hall  at  2 
o'clock  that  I  should  be  called  upon  to  occupy  this  position,  and  yet 
I  verily  believe  in  my  heart  of  hearts  I  am  glad  to  stand  here.  This 
is  a  very  remarkable  audience.  Eeturned  missionaries  usually  hear: 
"Oh,  come  to  me,  to  my  church,  to  my  band,  to  stir  up  an  interest"; 
but  that  is  not  the  need  here  to-day.  Not  everybody  in  this  room  is 
a  missionary  volunteer.  There  are  some  young  people  here  to-day 
who  are  weighing  the  question.  They  have  come  with  their  delega- 
tions, but  down  in  their  secret  hearts  they  say  to  themselves:    "Must 


India  311 

7  go?  Mvst  I  go?"  It  is  to  them  that  I  would  speak,  and  I  would 
speak  to  you  just  as  directly  as  if  there  was  none  other  present  save 
yourself  and  myself  and  the  Great  Head  of  the  Church.  And  I  would 
say  to  you,  my  sister,  my  brother,  for  whom  Christ  died,  look  on  these 
Christless  millions;  they  need  nothing  but  the  Lord  Jesus  Christ. 
Civilization  has  been  theirs,  good  government  is  theirs  and  a  kindly 
clime.  A  noble  race  degraded  below  the  deepest  depth  of  your 
imagination  because  they  are  Christless.  And  the  medical  missionary 
has,  I  honestly  believe,  the  largest  chance,  the  most  magnificent 
opportunity  that  this  whole  round  earth  shows  to-day  to  take  the 
risen  Lord  to  those  hopeless,  those  despairing,  those  stolid,  those 
stupid,  those  degraded  men  and  women.  Oh,  say  not:  "Must  I  go?" 
Say  not:  "]\Iust  I  leave  home,  must  I  turn  my  back  on  all  that  makes 
life  dear?"  But  say  from  the  depth  of  a  grateful  heart:  "Lord,  make 
me  in  Thy  great  mercy  fit  for  a  noble  place  in  Thy  vineyard."  Oh, 
friends,  if  you  could  see  the  transformation  which  comes  into  the  face 
of  a  woman  who  has  lived  a  despairing,  hopeless  life,  when  she  hears 
the  gospel  of  Jesus  Christ;  if  you  could  understand  the  wonderful 
transformation  that  comes  into  her  life  when  she  is  told  that  not  only 
did  the  great  God  love  her,  but  that  He  dies  for  love  of  her  and  lives 
to  love  her;  oh,  if  you  could  bring  that  change  into  one  saddened  face, 
if  you  couM  be  instrumental  in  making  one  heart  happy,  you  would 
know  through  all  eternity  that  that  had  been  His  grace  to  you. 


THE  KIND  OF  WORKERS  NEEDED 

Rev.  Norman  H.  Russell,  of  Central  India 

As  the  sessions  of  this  convention  have  progressed,  the  responsi- 
bility of  presenting  this  subject  to  you  has  grown  upon  me.  For,  in 
connection  with  the  needs  of  India,  this  is  the  most  practical  question 
for  you  as  volunteers — the  kind  of  men  needed.  And  in  the  solution 
of  India's  missionary  problem  no  question  could  be  more  impor- 
tant, for,  as  we  heard  this  morning  the  great  need  is  not  more  men, 
but  more  man.  Let  us  remember  that  God  weighs  His  workers;  He 
doesn't  count  them. 

Just  before  I  left  for  India  some  one  gave  me  this  advice:  "Study 
eastern  thought  and  western  philosophy  that  you  may  be  able  to 
grapple  with  the  subtleties  of  Hinduism."  I  found  there  was  both 
truth  and  lack  of  truth  in  such  a  proposal.  It  was  not  so  much  in 
substance  as  in  perspective.  The  Hindu  is  wrong  in  his  philosophy, 
but  down  beneath  all  that,  and  of  much  more  importance,  are  his 
errors  in  the  fundamental  points  of  religion.     He     has  wrong  con- 


312  The  Student  Missionary  Appeal 

ceptions  of  God,  wrong  conceptions  of  sin  and  wrong  conceptions  of 
salvation  from  sin. 

The  first  qualification  of  a  missionary,  then,  is  that  he  should  be 
a  man  of  intense  convictions  as  to  God,  His  character,  the  awfulness 
of  sin,  the  hopelessness  of  the  man  without  Christ,  the  absolute  need 
of  Christ  and  the  truth  of  the  revelation  of  Christ.  He  must,  more- 
over, be  a  man  with  an  intense  desire  to  preach  Christ,  realizing 
Christ  as  the  only  Savior,  and  himself  as  his  brother's  keeper;  he  must 
be  like  Isaiah,  a  man  who  will  not  hold  his  peace;  who  feels  with  Paul, 
"Woe  is  me  if  I  preach  not  the  gospel";  who  can  say  with  Jeremiah, 
"I  am  full  of  the  fury  of  the  Lord,  I  am  weary  of  holding  it  in." 

But  there  was  truth  in  the  advice.  The  missionary  in  India  is 
brought  face  to  face  with  a  people  of  many  and  antiquated  prejudices, 
and  with  religions  hoary  with  philosophies  and  meditations  of  many 
ages.  He  feels  that  for  the  sake  of  knowing  them  and  entering  into 
sympathy  with  their  mistakes,  for  the  sake,  if  nothing  else,  of  knowing 
just  how  and  in  what  form  to  give  them  the  gospel,  he  must  under- 
stand their  prejudices  and  make  himself  acquainted  with  their  religion. 
It  is  at  such  times  he  looks  back  with  thankfulness  to  the  years  in 
college  and  the  habits  of  study  that  enable  him  to  grapple  more 
readily  with  these  subjects  of  no  little  difficulty.  Moreover,  to  ac- 
complish his  work  at  all  he  must  master  a  foreign  tongue  and  no  less 
in  this  does  he  feel  the  great  advantages  of  early  training. 

Far  be  it  from  me  to  limit  the  power  of  God  or  the  Holy  Ghost! 
Untrained  men  He  has  used,  and  mightily,  in  India  as  in  other  parts 
of  the  world.  But  when  a  college  man,  possessed  with  the  crying 
needs  of  the  field,  feels  tempted  to  give  up  his  college  course  and  go 
out  at  once,  I  say  to  him:  "Wait!  Unless  you  are  certain  of  God's 
sanction  and  the  Holy  Spirit's  guidance  do  not  go."  I,  too,  have 
faced  the  appeals  of  these  millions  for  the  gospel;  have  received  in- 
vitations I  could  not  accept,  and  have  heard  cries  to  which  I  could  not 
respond,  but  with  our  watchword,  "Not  more  men,  but  more  Man," 
I  say,  "Wait!"  For  there  are  other  and  more  necessary  qualifications 
learned  in  a  college  course  than  philosophy  and  mathematics. 

The  missionary  in  India  has  not  only  to  deal  with  the  prejudices 
and  subtleties  of  the  Hindus,  but  when  those  men  become  Christians 
they  must  be  taught  and  trained.  There  will  be  backslidings  and  dis- 
appointments, and  evil  habits  and  childishness  will  have  to  be  dealt 
with.  For  such  the  missionary  will  require  untiring  energy,  indomit- 
able perseverance,  inexhaustible  patience  and  unspeakable  faith.  He 
will  have  much  business  to  attend  to,  handling  of  money,  keeping  of 
accoimts,  and  for  such  he  will  require  orderly  and  business-like  habits. 
In  dealing  with  the  official  class,  both  English  and  native,  as  well  as 


India  313 

with  his  brethren,  he  will  be  handicapped  if  he  has  not  tact.  Many 
a  missionary  has  nearly  made  shipwreck  for  the  lack  of  the  common- 
sense  qiiahty. 

His  work  will  be  to  a  large  extent  building  up  a  native  Church 
and  training  a  native  ministry,  and  for  such  work  he  will  require  the 
qualities  of  a  statesman — broad  vision,  strong  determination  and  quick 
action.  He  must  be  able  to  win  and  command  men  and  infuse  into 
them  the  spirit  of  his  Master, 

But  above  all  must  he  have  his  Master's  great  heart  of  love. 
He  must  love  India  and  her  people  even  as  Christ  loves  them,  and  be 
ready,  if  necessary,  to  lay  down  his  life  for  them.  He  was  a  true 
missionary  of  whom  the  negroes  testified  when  he  was  gone,  "He 
loved  us  poor  black  fellows  and  died  for  us."  More  even  than  the 
heathen  must  he  love  Christ's  brothers  and  sisters  in  India,  the  native 
Christians.  He  must  be  to  them  as  mother  and  father  and  must 
treat  them  as  his  own  flesh  and  blood.  When  I  left  home  to  go  to 
India  I  shed  no  tear,  though  leaving  father,  mother  and  all  whom  I 
loved,  but  when  I  stood  up  to  bid  farewell  to  my  people  in  India  and 
heard  them  tell  of  all  they  had  received  and  of  how  they  looked  on 
me  as  their  ma-pap  (father  and  mother)  and  loved  me,  I  could  find 
no  words  for  utterance.  Nor  could  anything  be  sweeter  than  these 
tokens  of  love  from  the  dear  people  in  the  field. 

The  missionary  cannot  be  too  enthusiastic,  too  much  in  earnest. 
He  should  feel  the  lust  for  empire,  the  empire  of  Jesus.  As  Jeremiah 
says,  he  should  be  "filled  with  the  fury  of  the  Lord"  and  "weary  of 
holding  it  in."  And  yet  he  must  ever  remember  that  the  only  power 
which  is  available  in  India  "T3elongeth  unto  God,"  and  that  God  gives 
this  power  not  to  the  strong  and  mighty,  but  "to  the  faint  and  to  him 
that  hath  no  might."  In  other  words,  that  it  is  only  in  his  realizing  his 
weakness  and  helplessness  that  God  can  use  him,  for  God's  strength 
is  made  perfect  in  our  weakness. 

And,  lastly,  as  to  the  missionary's  personal  relationship  to  God. 
A  great  missionary  society  has  well  adopted  as  a  motto,  "Spiritual 
men  for  spiritual  service."  The  missionary  in  leaving  home  leaves 
many  of  the  aids  to  his  spiritual  life  behind  him — church,  pastor, 
Bible  class,  young  people's  society.  Christian  friends  and  a  Christian 
atmosphere,  to  go  out  alone  and  face  sin  in  its  most  awful  manifesta- 
tions, idolatry,  impurity  and  selfishness,  with  no  one  to  sympathize, 
no  one  to  counsel  or  guide,  no  one  to  lean  on  but  God.  It  has  its 
compensation,  for  in  very  helplessness  the  missionary  is  thrown  back 
on  God.  But,  oh!  how  closely  he  must  live  to  God  in  prayer  and  daily 
meditation  if  he  would  not  stumble  or  fall. 

But  further  for  his  people's  sake  must  he  live  near  to  and  like 


314  The  Student  Missionary  Appeal 

Christ.  The  missionary  observes  that  his  converts  are  reproductions 
of  himself;  they  reflect  his  good  points,  but,  alas,  they  copy  also  his 
vi^eaknesses.  As  Moses  was  to  Pharoah,  so  he  becomes  as  God  to  these 
people,  and  especially  in  the  beginning  and  formative  time  he  is  their 
pattern  and  example.  Moreover,  the  heathen  do  not  see  God,  but  they 
see  the  missionary.  When  the  sun  sets  many  stars  stud  the  firmament, 
but  in  India  the  missionary  often  stands  alone,  one  feeble  star  in  the 
midst  of  intense  darkness.  Oh,  how  near  he  should  live  to  God! 
When  the  young  prophet  went  over  Jordan  with  Elijah  to  watch  his 
ascension  he  made  request  for  a  double  portion  of  his  spirit.  The 
answer  was,  "If  thou  see  me  when  I  am  taken  from  thee  it  shall  be  so 
unto  thee."  If  the  missionary  would  be  Christlike  and  Spirit-filled 
he  must  keep  his  eye  fixed  on  Christ,  then  will  he  become,  not  like  the 
Yogi  of  India,  helpless  and  indolent,  who,  through  meditation,  become 
lost  in  the  impersonal,  indefinite,  infinite;  but,  hid  with  Christ  in  God, 
his  life  will  become  filled  with  Christ's  spirit  and  power,  and  he  will 
have  those  blessings  which  above  all  else  go  to  make  the  true  and  suc- 
cessful missionary. 


PRACTICAL  ADVICE  TO  INTENDING  MISSIONARIES 
Rev.  J.  G.  Brown,  of  Madras  Presidency,  India 

1.  Set  out  to  India  with  a  purpose  but  with  no  plan.  Let  your 
purpose  be  the  highest  and  purest,  namely,  to  glorify  God  in  the  salva- 
tion of  the  souls  of  the  heathen,  but  have  no  plans.  Some  set  out 
with  well  defined  plans  as  to  where  and  how  they  are  going  to  carry 
on  mission  work.  If  you  have  any  such  plans  throw  them  aside.  Life 
and  work  on  the  foreign  field  are  so  different  from  life  and  work  at 
home  that  you  really  have  no  data  on  which  to  form  any  plans  for 
work  abroad.  Get  into  contact  with  the  older  missionaries,  put  your- 
selves in  the  position  of  learners,  gather  all  the  facts  and  data  possible 
and  then  form  your  plans. 

2.  Be  very  careful  of  your  spiritual  life  on  the  way  out  to  the 
field  and  especially  after  you  reach  there.  From  the  time  you  leave 
till  you  reach  your  destination  you  will  be  on  the  go.  There  will  be 
much  to  excite  your  interest  and  absorb  your  attention.  After  you 
reach  England,  especially,  there  will  be  so  many  objects  and  places 
of  interest  that  you  will  want  to  see.  The  temptation  will  be  for  you 
to  neglect  prayer  and  communion  with  God.  On  board  ship,  par- 
ticularly on  the  journey  from  England  eastward,  you  will  be  in  the 
company  of  people  the  great  majority  of  whom  will  be  very  worldly 
and  ungodly.     Beware  of  your  life  and  influence  among  them.     Don't 


India  315 

feel  it  to  be  your  business  to  convert  all  of  them.  Preach  Christ  by 
your  life,  but  if  a  suitable  opportunity  to  witness  for  Christ  presents 
itself,  embrace  it. 

But  especially  after  you  reach  the  field  guard  carefully  your 
spiritual  life.  Eemember  that  it  is  going  to  be  hard  to  live  a  holy  Life 
in  India.  Eemember  that  while  Heaven  will  be  nearer  to  you  than 
at  home,  hell  will  be  nearer  too — it  will  be  not  only  beneath  you  but 
all  around  you.  Moreover,  remember  that  the  devil  will  be  after  you. 
How  well  he  knows  how  much  of  blessing  and  grace  he  can  rob  the 
heathen  of,  if  he  can  only  get  you  into  his  control  and  destroy  your 
influence.  He  would  rather  get  hold  of  you  than  10,000  heathen. 
As  they  are  already  completely  his  he  can  afford  to  neglect  them  and 
go  after  you.  Beware  of  him !  Moreover,  expect  to  find  the  first  year 
of  your  life  as  a  missionary  the  most  trying  of  all.  You  will  have  to 
learn  how  to  adjust  yourself  to  an  entirely  new  physical,  moral  and 
spiritual  environment.  The  climate  will  search  you  through  and 
through.  No  physician  in  Cleveland  can  make  so  careful  and  accurate 
a  diagnosis  of  your  constitution  as  the  climate  of  India.  If  you  have 
any  latent  weakness  the  climate  will  find  it  and  draw  it  out.  Then 
the  new  environment  will  be  a  great  test  of  your  character.  It  will 
test  your  moral  and  spiritual  fiber.  It  will  reveal  to  you  how  much 
you  have  been  dependent  upon  external  influences  for  your  spiritual 
vigor.  It  will  test  the  depth  and  reality  of  that  missionary  enthusiasm 
under  the  spell  of  which  you  set  out  for  the  foreign  field.  You  will 
need  to  give  yourselves  much  to  prayer  and  to  the  stijdy  of  the  Word 
if  you  expect  to  keep  your  hearts  pure  and  warm  while  living  in  an 
atmosphere  so  depressing  and  demoralizing. 

3.  When  you  reach  India  avoid  a  spirit  of  criticism.  Don't 
criticise  the  older  missionaries.  They  know  more  about  mission  work 
and  mission  methods  in  one  day  than  you  do  in  a  year.  Don't 
criticise  the  native  Christians.  Don't  set  up  a  standard  for  them  and 
then,  if  they  fail  to  come  up  to  it,  turn  around  and  say:  "I  don't 
believe  any  of  them  are  converted."  Be  easy  on  the  poor  native 
Christians.  You  don't  realize  the  generations  of  vice  that  are  behind 
them,  the  awful  environment  that  surrounds  them  and  the  depths  of 
their  ignorance  of  God  and  spiritual  things. 

In  this  connection  let  me  advise  you  not  to  flood  the  home  papers 
with  long  letters  descriptive  of  your  experiences  and  impressions, 
especially  during  the  first  few  months  of  your  stay  in  India.  Wait  till 
you  know  what  you  are  writing  about. 

4.  Let  nothing  come  in  between  you  and  the  language.  Give 
yourself  wholly  to  it.  Don't  try  to  "pick  it  up."  Make  it  your  own. 
Learn  it  so  well  that  if  a  person  were  hearing  you  but  could  not  see 


316  The  Student  Missionary  Appeal 

you,  he  would  tliink  you  were  a  native.  You  will  find  the  acquisition 
of  an  oriental  language  a  hard  and  trying  task;  but  at  the  same  time 
one  of  the  finest  of  mental  drills — better  to  you  than  any  two  years  of  a 
university  course. 

5.  Take  out  to  India  a  sound  heart  in  a  sound  body,  but  don't 
forget  to  carry  with  you  a  good  temper,  and  if  you  have  not  got  one 
wait  on  the  Lord  till  He  gives  you  one.  You  need  a  good  temper  for 
the  sake  of  your  health.  The  climate  and  your  surroundings  tend 
greatly  to  produce  irritability.  Chronic  irritability  will  ultimately 
lead  to  nervous  prostration.  Worst  of  all,  to  the  slow-going  lethargic 
Hindu,  getting  angry  is  the  greatest  of  sins.  He  defines  goodness  not 
as  holiness  or  purity,  but  as  good-nature.  To  him  the  good  man  is 
the  good  tempered  man — the  man  who  never  gets  angry.  If  you  are 
known  as  a  violent  tempered  man  you  need  not  expect  to  wield  much 
influence. 

6.  My  last  bit  of  advice  is  very  simple — beware  of  the  sun.  In 
America  you  look  upon  him  as  your  friend.  After  you  enter  the 
Eed  Sea  look  upon  him  as  your  enemy.  Beware  of  him  on  board  ship 
and  on  landing  in  Bombay.  Buy  a  pith  hat  on  the  way.  Many  a 
promising  missionary  career  has  been  cut  short  by  carelessness  or 
ignorance  in  regard  to  exposure  to  the  sun. 


THE   SPIRITUAL  AWAKENING  IN   INDIA 

Rev. 'J.  J.  Lucas,  D.  D.,  of  Northwestern  India 

The  secret  of  the  spiritual  movement  in  India  is  found  in  the 
LXVII.  Psalm,  which  was  read  at  the  opening  of  the  service.  When 
missionaries  and  preachers  are  united  as  one  man  here  and  there,  in 
this  city  and  that  province,  saying,  "God  be  merciful  to  us  and  bless 
us  and  cause  thy  face  to  shine  upon  us,"  then  will  come  the  assurance 
of  that  Psalm  in  the  last  verse:  "God  shall  bless  us  and  all  the  ends  of 
the  earth  shall  fear  him." 

When  the  missionaries  and  preachers  in  India  shall  seek  God  with 
the  importunity  of  the  friend  seeking  bread  at  midnight,  then  will 
be  fulfilled  the  promise  of  the  Lord:  'T  say  unto  you,  though  he  will 
not  rise  and  give  him  because  he  is  his  friend,  yet  because  of  his 
importunity  he  will  rise  and  give  him  as  many  as  he  needeth."  Such 
prayer  as  this  is  born  of  the  Holy  Spirit.  He  it  is  who  maketh  inter- 
cession with  groaning  which  cannot  be  uttered. 

Six  years  ago  a  call  for  such  prayer  was  issued  by  the  members  of 
the  Synod  of  India: 

"We,  the  members  of  the  Synod  of  India,  met  in  Lodiana,  unite. 


India  317 

in  the  name  of  the  Lord  Jesus  Christ,  in  asking  our  brethren  through- 
out the  world  to  join  with  us  in  daily  prayer  that  a  spirit  of  constant, 
importunate  prayer  and  supplication  may  be  given  to  every  member 
of  Christ's  body  the  world  over — to  the  end  that  the  Spirit  may  be 
poured  out  on  all  flesh;  that  laborers  may  be  separated  by  the  Holy 
Ghost  and  sent  forth  by  Him  to  the  work  to  which  He  has  called 
them,  and  that  speedily  our  Lord  and  Savior  may  see  of  the  travail  of 
His  soul  and  be  satisfied — His  will  being  done  on  earth  as  in  Heaven. 
"The  members  of  the  Synod  make  this  request  with  a  deep  sense 
of  their  own  need  of  such  a  spirit  of  importunate  prayer  and  supplica- 
tion. They  make  it  in  full  reliance  on  the  Head  of  the  Church  as 
present  with  them,  and  they  send  it  forth  in  His  name  to  His  people 
the  world  over." 

I  believe  that  such  a  spirit  of  prayer  and  supplication  is  being 
poured  out  on  many  of  the  missionaries  and  workers  in  Lidia.  This 
is  to  my  mind  the  most  hopeful  and  encouraging  feature  of  the  out- 
look in  India.  This  is  the  cloud,  no  larger  than  a  man's  hand,  but  it 
tells  of  the  showers  of  blessing  which  are  to  come. 

The  Student  Volunteer  Movement  in  India  has  done  much  to 
call  forth  this  spirit  of  prayer  and  supplication.  Conference  after 
conference  held  by  the  leaders  of  this  Movement  in  India  has  led  to 
a  quickening  of  the  spiritual  lifo  and  to  united,  importunate  prayer. 
Last  year  the  leaders  of  the  Volunteer  Movement  published  a  series  of 
papers  on  the  awakening  of  India.  As  a  result  of  these  papers  a  call 
was  issued  setting  apart  the  12th  of  December  as  a  day  of  united 
prayer  of  all  the  missionaries  and  workers.  The  thought  of  these 
brethren  all  over  India  uniting  thus  in  prayer  to  God  fills  my  heart 
with  hope.  Such  prayer  means  a  blessing.  The  last  mail  brought 
the  Indian  Witness  telling  that  God  has  already  begun  to  answer  the 
prayers  of  His  people  on  Dec.  12th. 

Will  you  let  me  urge  you  to  seek  from  God  a  spirit  of  importunate 
prayer  and  supplication!  Young  man,  young  woman,  seek  from  God 
such  a  spirit  of  prayer.  This  is  the  secret  of  a  blessing.  If  you  have 
any  doubt  as  to  whether  God  has  called  you  to  be  a  missionary  wait 
upon  Him  unceasingly  until  you  have  a  clear  conviction  that  He  has 
called  you,  and  then  every  day  you  will  find  the  promise  true,  "Lo,  I 
am  with  you  alway,  even  unto  the  end  of  the  world." 


318  The  Student  Missionary  Appeal 

THE   NEEDS  OF  INDIA 
Mr.  Robert  P.  Wilder,  of  Poona,  India 

[After  Dr.  Lucas'  address  the  Chairman  asked  the  audience  to 
bow  in  silent  prayer,  and  as  they  were  praying  he  presented  the  fol- 
lowing needs  of  India] : 

Mysore.  In  order  that  there  may  be  one  missionary  to  each 
county  in  Mysore  more  than  fifty  (50)  missionaries  are  needed.  There 
are  no  Mohammedan,  Parsee  or  Jain  converts  in  Mysore.  Work  is 
not  being  done  among  them. 

The  Central  Provinces.  Wardha  has  400,000  people.  Bhandara 
has  700,000.  Balaghat  has  380,000.  Each  of  these  provinces  has  but 
one  missionary.  Let  us  ask  the  Lord  of  the  harvest  to  thrust  forth 
laborers  into  these  needy  fields.  Near  Hoshangabad  there  are 
3,000,000  people  untouched.  The  Kurku  and  Central  India  Hill 
Mission  has  one  missionary  to  400  square  miles.  Pray  that  this 
solitary  worker  may  be  hid  in  the  secret  of  God's  tabernacle  in  his 
times  of  loneliness  and  trouble. 

Western  India.  In  the  Poona  district  there  are  1,191  towns  and 
villages.  In  1,169  of  these  there  is  no  resident  Christian,  native  or 
foreign.  Pray  also  for  the  thousands  of  unoccupied  villages  in  the 
Satara  and  the  Kolhapur  districts.  Kathiawar  has  three  missionaries 
to  3,000,000  people.  Kutch  has  a  population  equal  to  that  of  Uganda 
in  Africa,  and  it  has  never  had  a  missionary.  Let  us  wait  on  the 
Lord  of  the  harvest  to  thrust  forth  laborers  into  this  needy  field. 

The  Punjab.  Near  Sialkot  there  are  three  districts  that  have  one 
and  a  quarter  million  inhabitants,  and  these  are  unoccupied.  "How 
can  they  hear  without  a  preacher?"  Kohat  has  305,000  immortal 
souls  and  these  are  untouched  by  the  gospel.  All  the  regions  north 
and  northwest  of  Peshawur  are  unreached.  There  is  no  mission 
between  Peshawur  and  Eawal  Pindi,  a  hundred  miles  off.  Surely  the 
Lord  of  the  harvest  wants  some  worker  there.  Let  us  pray  that  the 
Holy  Ghost  may  separate  laborers  for  this  field.  We  must  be  very 
practical  and  definite  in  our  prayers. 

The  Northwest  Provinces.  Ballia  with  924,763  is  entirely  unoc- 
cupied. One  of  our  American  Student  Volunteers  writes  me:  "I 
saw  in  my  recent  visit  to  Garhwal  a  number  of  prominent  villagers 
who  had  recently  been  invested  with  the  sacred  Brahminical  Cord.  A 
systematic  attempt  is  being  made  to  fasten  Hinduism  upon  these 
people.  Christians  should  pre-empt  these  mountaineers  for  Christ. 
Here,  too,  "much  will  be  lost  should  the  harvest  wait." 

Bengal.  Palaman  with  750,000  inhabitants  has  within  it  no 
Christian  worker,  native  or  foreign.     Bogra  has  817,000  people  and 


India  319 

no  missiouary.  Malda  with  815,000  has  none.  The  Island  of  Bhola 
and  Patnakali  with  700,000  are  without  missionary,  a  native  preacher 
or  even  a  Christian  school.  ''If  thou  forhear  to  deliver  those  that  are 
drawn  unto  death  and  those  that  are  ready  to  be  slain,  if  thou  sayest. 
Behold,  we  knew  it  not,  doth  not  He  that  pondereth  the  heart  consider 
it,  and  He  that  keepeth  thy  soul  doth  He  not  know  it,  and  shall  not 
He  render  to  every  man  according  to  his  works!" 

QUESTIONS 

Q.  Do  the  people  of  India  grasp  the  Word  readily  and  are  they 
steadfast?  A.  As  in  this  country,  people  are  very  human.  I  think 
they  grasp  the  Word  as  readily,  perhaps,  as  Americans,  and  when 
Christianity  has  laid  hold  of  a  Hindu  he  is  a  Christian  as  much  as  the 
American. 

Q.  What  is  the  effect  upon  the  native  of  frankly  confessing  one's 
inability  to  answer  deep  theological  or  philosophical  questions,  e.  g., 
the  nature  of  the  Trinity?  A.  I  think  the  people  are  ready  to  detect 
insincerity,  and  the  better  plan  is  frankly  to  acknowledge  one's  limita- 
tions. 

Q.  Do  missionaries  use  interpreters  until  they  have  learned  the 
language?  A.  Not  generally;  and  personally  I  think  it  bad  policy 
under  most  circumstances. 

Q.  What  is  the  opportunity  for  college  settlements  in  Calcutta? 
A.  There  is  a  fine  opportunity  for  such  settlements  in  Calcutta  and 
Madras  and  other  centers. 

Q.  What  is  the  condition  of  the  lepers?  A.  There  are  500,000 
lepers  in  India  without  homes,  without  hope.  In  a  number  of  places 
the  missionaries  have  gathered  them  into  asylums.  The  government 
of  India  has  done  very  little  for  them.  A  committee  of  physicians 
was  asked  to  answer  the  question  as  to  whether  leprosy  was  contagious, 
and  they  gave  ansv/er  that  it  was  not  in  ordinary  cases  and  there  was 
no  necessity  for  the  government  segregating  them.  I  must  say  that 
the  brightest  converts  to-day  in  India  are  the  lepers. 

Q.  Is  the  need  of  medical  missionaries  in  India  as  great  as  that 
existing  in  other  mission  fields?  A.  I  think  medical  missionaries  are 
needed  more  in  this  country  than  in  any  other,  except,  possibly, 
China.  The  women  of  China  are  not  shut  in  zenanas,  so  possibly  a 
woman  missionary  is  more  needed  in  India  than  China. 

Q.  Should  medical  missionaries  take  a  special  course  in  religious 
training  outside  of  the  regular  medical  course?  A.  Besides  the  very 
thorough  preparation  of  a  medical  missionary,  if  a  woman  finds  she 
is  losing  her  spirituality,  she  should  take  a  course  in  rehgious  train- 
ing and  so  get  back  some  of  her  own  spiritual  bloom  lost  in  our 
medical  colleges. 


320  The  Student  Missionary  Appeal 

Q.  In  what  class  of  people  in  India  is  the  gospel  taking  most 
permanent  hold?  A.  It  is  difficult  to  answer  this  question.  In  the 
ISTorthwest  Provinces  there  seem  to  he  larger  ingatherings  from  the 
lower  castes,  but  Mr.  Satthianadhan  of  Madras  says  that  out  of  every 
six  converts  in  India  one  is  of  a  higher  class  or  caste. 

Q.  How  old  must  one  be  to  go  as  a  missionary?  A.  I  should 
say  don't  go  under  33  years  of  age,  and  the  circumstances  would  be 
very  exceptional  in  which  I  could  frankly  advise  a  person  over  33  to  go. 

Q.  Could  not  returned  missionaries  profitably  give  instruction  in 
our  colleges  as  a  preparation  to  volunteers  with  reference  to  some  of 
the  problems  to  be  met  on  the  foreign  field?  A.  I  think  the  colleges 
might  avail  themselves  more  than  they  do  of  such  services  as  a  means 
of  famiharizing  their  students  with  the  work  of  missions. 

Q.  In  what  respect  do  missionary  candidates  most  frequently 
lack?  A.  That's  a  large  question.  I  think  they  most  frequently  lack 
a  good  common-sense  comprehension  of  the  problems  of  the  field  to 
which  they  go. 

Q.  What  courses  of  study  are  pursued  in  the  mission  colleges  and 
the  government  colleges?  A.  The  courses  are  about  the  same  in  one 
as  in  the  other,  and  the  course  of  study  is  upon  the  whole  about  as 
high  as  the  course  of  our  best  colleges  in  this  country. 

Q.  What  are  the  physical  requirements  for  India?  A.  I  tliink  we 
had  them  well  put  by  Mr.  Brown.  A  man  should  have  a  good 
physique,  be  able  to  stand  the  sun,  and  along  with  that,  the  require- 
ment made  by  Mr.  Brown — a  good  temper. 

Q.  In  which  form  of  mission  work — evangelistic  or  educational — 
is  the  greatest  success  possible?  A.  Would  say  that  it  depends  more 
upon  the  man  than  the  method.  God  will  use  the  right  kind  of  man 
in  evangelistic  work  and  also  in  educational  work. 

Q.  What  percentage  of  white  children  die  in  India  from  the  effect 
of  the  climate?  A.  A  large  percentage  of  the  Httle  children  have 
died,  but  from  my  experience,  I  came  to  the  conclusion  that  if  our 
children  had  the  equivalent  to  the  necessary  fires  in  this  country,  if 
we  kept  punkahs  going,  that  would  be  what  they  needed  in  India;  so 
the  punkahs  were  kept  in  motion  and  not  one  life  was  lost. 

Q.  How  do  missionaries  succeed  in  India  who  have  not  had  a 
thorough  academic  and  theological  course?  A.  In  early  days  ever}' 
young  man  who  had  any  ability  was  employed  as  a  missionary  agent, 
and  in  my  field  there  were  some  that  could  not  be  employed  as  mis- 
sionary preachers  or  teachers,  so  we  established  industrial  schools. 
This  work  is  very  important. 

Q.  What  is  the  outlook  for  kindergarten  work  in  India?  A.  I 
cannot  speak  for  India  as  a  whole,  but  I  should  think  the  outlook  for 
kindergarten  work  might  be  excellent. 


India  321 

AN    APPEAL 
Rev.  W.  E.  Witter,  of  India 

Young  men  and  women,  we  have  now  reached  the  supreme 
moment  of  this  session.  Your  brother  Jesus  has  been  voicing 
through  these  missionaries  His  calls  for  laborers,  many,  many  more  in 
India.  He  wants  them.  He  must.  He  will  have  them;  and  He  is 
waiting  here  tliis  afternoon,  this  very  moment,  to  separate  unto  Him- 
self new  recruits  for  India.  Now  is  the  time  for  you  to  bow  before 
Him  in  silence,  untroubled  by  human  speech,  to  give  heed,  as  for  your 
lives,  to  His  still  small  voice,  as  He  shall  separate  you  unto  your 
special  work  for  India's  millions.  But  before  you  bow  your  heads 
to  deeply  ponder  these  calls,  to  make  your  decisions  and  give  your 
answers,  I  have  just  one  word  to  say  to  you.  I  trust  it  is  still  another 
message  from  your  Master  to  aid  you  in  the  decisions  of  this  hour. 

Many  of  you  are  still  undecided  as  to  whether  or  not  your  lives 
should  be  spent  in  India  or  in  America.  You  say  you  want  to  be 
where  Christ  would  have  you  be,  where  you  can  do  most  for  Him; 
but  have  you  yet  begun  to  realize  the  disproportion  of  laborers  in  the 
great  world-field — the  many  here,  the  few  there?  Those  words — 
thousands,  millions — oh,  how  we  fail  to  grasp  their  meaning,  especially 
when  every  unit  represents  an  immortal  soul  capable  of  likeness  some 
day  to  our  risen  Lord. 

Do  you  see  this  inch  of  black  ribbon?  Let  it  represent  750 
immortal  souls  here  in  the  United  States  of  America,  where,  on  an 
average,  we  have  one  pastor  to  every  750  of  the  population,  and  for 
every  750  people  140  are  members  of  our  churches.  These  140  are 
the  pastor's  field?  Oh,  no,  no.  As  you  heard  so  impressively  yester- 
day from  Mr.  Mott  they  are  the  pastor's  force  to  train  to  a  perfect 
passion  to  get  the  gospel  somehow  to  every  creature;  and  the  pastor 
whom  God  calls  to  remain  in  America,  who  sets  himself  with  all  the 
powers  of  his  being  to  thus  train  his  people  is  doing  just  as  God- 
honored  and  definite  a  work  for  the  coming  of  the  Kingdom  in  all 
the  world  as  the  faithful  missionary  among  the  most  benighted 
people.  But,  look;  oh,  look!  When  one  inch  of  this  black  ribbon 
represents  750  immortal  souls,  the  average  field  of  the  pastor  here  in 
the  United  States  of  America,  the  ribbon  I  now  hold  out  before  you 
[266  1-2  inches  extending  far  across  the  platform]  represents  200,000, 
the  average  field  of  the  missionary  abroad.  As  I  have  unwound  these 
yards  of  black  ribbon  in  the  presence  of  God's  ministers  I  have  seen 
them  break  down  before  Him,  as  for  the  first  time  in  their  lives  they 
have  begun  to  realize  the  awful  scarcity  of  laborers  in  the  vast,  un- 
Christianized  regions  beyond. 


322  The  Student  Missionary  Appeal 

Young  men  and  women,  I  want  you  to  take  this  illustration  home 
with  you  to  the  silence  of  your  rooms.  Fight  out  your  decisions  upon 
your  knees.  Let  the  Master,  your  Master,  say  all  He  will  to  you 
concerning  tliis  awful  disproportion — this  disproportion  which  is  all 
wrong — which  is  keeping  millions  from  the  knowledge  of  God's  love 
— a  disproportion  which  your  brother  Jesus  wants  you,  all  of  you,  to 
help  Him  to  speedily  make  different.  India  needs  you.  India  needs 
you.  And  I  am  profoundly  moved  to  the  conviction  that  some  of  you 
who  have  not  decided  this  question,  if  you  abide  in  Jesus,  will  not 
long  abide  in  America;  but  go  forth  in  Christ's  name  to  reach  these 
millions  who  as  yet  have  not  heard  the  first  note  of  the  angels'  hymn, 
"Peace  on  earth  and  good  will  to  men." 

"But  I  cannot  leave  my  mother,  my  friends,  my  native  land." 
What!  You  cannot!  Oh,  young  men  and  women,  the  time  for  tears 
and  heartaches,  if  ever  you  become  foreign  missionaries,  will  not  be 
when  you  leave  America,  but  when  you  may  be  called  upon  to  say 
good-by  to  the  little  flock  you  have  gathered  in  India.  As  our 
brother  was  speaking  just  now  of  his  farewell  in  India  I  overheard 
some  one  weeping  beside  me.  How  it  all  came  back  to  me  as  if  it  were 
but  yesterday.  My  little  wife  and  myself  alone,  in  those  Himalaya 
mountains  sixty  miles  from  a  cart  road  on  one  side,  ninety-five  miles 
from  a  cart  road  on  the  other — the  only  white  people  except  one  Eng- 
lish officer  a  part  of  the  time;  the  only  Christians  within  sixty  miles. 
We  two  sitting  down  alone  together  to  the  Lord's  supper.  Oh,  no,  we 
never  sat  down  alone;  another  was  there.  "Lo!  I  am  with  you  all  the 
days."  Oh,  how  happy  we  were!  We  were  giving  a  people  who  had 
never  heard  of  God,  His  name,  the  name  of  our  Savior  and  the  story  of 
His  love.  But  oh,  that  sad,  sad  day  when  winding  around  those  narrow 
bridle  paths  on  our  way  to  the  plains,  with  the  thought  in  our  hearts 
that  we  might  never  see  them  again,  that  we  must  leave  them  with  no 
under  shepherd,  32,000  of  them  there  in  the  wilderness!  And  groups 
of  children  gathered  from  that  wild  tribe  followed  us  weeping,  sing- 


Yesoo  thingi, 
Yesoo  thingi, 
Yesoo  thingi  rooa, 
Ndra,  yesoo  thingi, 
Yesoo  thingi  rooa. 

Come  to  Jesus, 

Come  to  Jesus, 

Come  to  Jesus  just  now. 

Just  now,  come  to  Jesus! 

Come  to  Jesus,  just  now! 

Then  it  was,  then  it  was  we  wept.     It  will  be  so  with  you. 

Nine  years  they  were  left  without  a  missionary — no  one  to  tell 


India  323 

the  story.  Another  missionary  was  appointed.  He  was  with  them 
one  year.  There  were  conversions,  then  an  empty  treasury,  the  mis- 
sionary recalled,  then  the  bitter  cry:  "Oh,  do  not  leave  us;  do  not 
leave  us.  We  want  to  know  more.  We  know  so  little — our  people, 
so  many  of  them  will  go  to  hell  without  ever  hearing  of  Jesus  if  you 
leave  us." 

Young  men  and  women,  I  have  spoken  of  but  a  single  tribe  — 
think  of  the  millions.  Listen  to  the  Master.  Go!  Let  go!  Help! 
Go!    Let  us  pray! 


Cblna 

Ube  Cbaracterlstics  of  Cblna  anD  its  people 

Zbc  Development  anO  present  Status  ot  ^tsstonacg 

Morft 
^be  Difficulties  anO  problems  ot  /ilbissionars  Morft 
^be  IReligions  ot  Cbina 
C^be  IReeD  of  ^ore  IHIlorRers 
B  yiBessage  from  a  Cbinaman 
Moman's  IXHorft  in  Cbina 


THE  CHARACTERISTICS  OF  CHINA  AND  ITS  PEOPLE 
Rev.  Gilbert  Reid,  of  Peking,  China 

The  topic  that  has  been  assigned  to  me  is  a  broad  one.  In  order 
to  get  any  idea  of  what  China  is  we  want  to  treat  it 

First — Territorially.  China  has  a  large  extent  of  territory. 
There  is  as  much  difference  in  the  chmate  and  in  the  character  of 
the  people  as  if  it  were  several  different  countries.  There  are  plains 
on  the  extreme  north  and  mountains  on  the  west.  We  have  a  tem- 
perate climate  in  some  parts  of  the  country  and  a  damp  climate  in 
some  parts,  where  your  shoes  get  moldy  over  night  and  where  the 
people  seem  to  be  affected  in  the  same  way  after  a  few  years. 

Second — We  wish  to  consider  what  China  is  racially.  The 
Chinese  belong  to  the  Mongolian  race,  and  yet  there  are  classes  among 
them  very  different  the  one  from  the  other.  The  Cliinese  are  very 
different  from  the  ruling  class  or  Manchus.  They  differ  also  from 
the  western  Tartars.  Even  in  the  eighteen  provinces  we  find  that 
there  are  others  besides  the  real  Chinese — namely,  the  aboriginal 
tribes;  from  these  tribes  there  have  come  a  large  number  of  converts. 
The  Cantonese  are  regarded  by  the  people  of  the  north  as  foreigners. 
So  you  have  one  strong  conglomeration  of  the  Mongolian  race,  but 
with  a  great  many  differences. 

Third — What  is  China  politically?  It  is  one  great  empire  under 
the  rule  of  the  Emperor,  and  yet  you  have  a  separate  ruler  in  each 
one  of  the  eighteen  provinces,  so  each  province  might  be  considered 
an  entirely  different  country.  These  provincial  magistrates  are  set 
over  the  people  by  the  Emperor  and  under  them  are  local  magistrates. 
The  Chinese  politically  have  a  splendid  system — one  of  the  best 
systems  in  the  world — and  yet  it  is  rotten  all  the  way  through,  from 
the  Emperor  down  to  the  lowest  mandarin.  You  will  find  something 
to  admire  and  much  to  condemn. 

Fourth — Consider  what  China  is  socially.  They  have  a  great 
many  rules  of  propriety,  and  yet  they  have  never  come  to  a  con- 
sideration of  the  great  social  problems.  They  have  failed  to  carry- 
out,  in  a  large  way,  any  scheme  that  will  benefit  the  people  socially. 
You  find  no  homes  for  the  blind,  no  schools  for  the  deaf  and  dumb 
and  no  care  for  the  many  needy  classes,  while  in  this  country  many 
men  are  devoting  their  time  and  means  to  these  social  questions. 

Fifth — China  educationally.     The  Chinese  everywhere  have  a 


328  The  Student  Missionary  Appeal 

great  admiration  for  learning.  They  have  a  great  respect  for  the 
printed  page,  so  that  nothing  of  that  kind  will  be  trampled  under 
foot.  They  are  able  to  read  human  nature  better  than  a  paper. 
Their  educated  men  are  bookish;  their  training  is  along  the  line  of 
helles  lettres.  They  know  nothing  of  the  great  sciences.  So  the 
Cliinese,  while  having  a  great  respect  for  learning,  have  deficiencies 
along  many  lines  which  can  be  met  by  the  educational  systems  which 
we  can  furnish  them. 

Sixth — What  is  China  morally?  China  has  laid  great  emphasis 
upon  ethics  as  a  system.  Of  all  the  nations  of  the  world,  Christian 
or  non-Christian,  China  is  the  only  nation  that  places  ethics  as  the 
comer-stone  of  the  government.  There  is  no  nation  which  stands  so 
high  in  its  ethical  system,  which  came  from  Confucius  and  the  other 
philosophers.  The  Chinese  have  their  six  cardinal  virtues.  They 
are  able  to  discriminate  between  right  and  wrong;  yet  they  are  so 
immoral  along  with  it  all  that  their  consciences  seem  to  have  been 
seared,  as  with  a  red-hot  iron.  Their  ruling  men  are  the  most  cor- 
rupt in  the  empire.  The  Chinese  need  to  have  a  new  impetus,  a 
new  spirit  of  morality,  which  we  believe  can  come  from  a  God  of 
Eighteousness,  and  the  teachings  that  have  been  revealed  to  us 
through  Jesus  Christ.  I  do  not  know  whether  my  friends  here  on 
the  platform  will  agree  with  me  in  what  I  am  now  going  to  say — 
but,  I  say,  you  will  not  find  in  the  cities  of  China  such  vileness  and 
debauchery  as  you  can  find  in  the  slums  of  any  of  our  large  cities  in 
the  United  States  of  America.  You  will  not  find  in  China  such  crime 
and  slime  as  you  find  here.  I  have  lived  in  Few  York  and  other 
large  cities  in  this  country,  and  in  large  cities  in  China,  and  I  have 
found  it  so.  I  have  never  come  across  there  such  repulsive,  ex- 
ceedingly pitiable  crime  as  I  have  seen  in  the  cities  of  this  land.  I 
have  never  seen  among  the  Chinese  people  at  their  best  any  such 
delicacy,  kindness,  sympathy,  goodness  and  holiness  as  you  can  find 
in  any  city,  in  any  town,  in  any  part  of  this  broad  land  of  ours.  They 
are  not  able  to  attain  to  that  height  by  their  teachings  which  we  have 
by  Christianity.  I  think  the  morality  of  the  Chinese  in  the  cities  of 
China  compares  very  favorably,  taken  as  a  whole,  with  the  morality 
of  our  own  cities.  I  thank  God  for  all  the  morality  the  Chinese 
have.  Their  morality  is  not  a  part  of  their  own  human  works.  It  is 
what  God  has  done  for  them. 

Seventh — The  Chinese  religiously.  They  have  Confucianism 
and  Taoism,  which  are  native  religions;  they  have  gotten  Buddhism 
from  India,  Mohammedanism  from  Arabia,  Nestorianism  from  Per- 
sia, Eoman  Catholicism  from  Europe;  and  they  have  all  the  branches 
of  Protestantism,  coming  from  America,  Great  Britain,  Scandinavia, 


China  329 

Germany  and  Holland.  The  Chinese  have  a  great  toleration  toward 
religions  systems.  You  have  fruitful  field  in  which  to  study  com- 
parative religions  in  China.  There  is  no  better  place  in  the  world 
for  holding  a  parliament  of  religions  than  here.  But,  with  all  of 
these  religious  systems,  the  Chinese  are  deficient  in  their  grasp  of 
religious  ideas.  They  may  be  discriminated  religiously  into  two 
or  three  classes.  You  never  ask  a  Chinaman  what  his  religion  is. 
He  would  not  know.  He  is  simply  a  Chinaman.  His  religion  is  a 
conglomeration.  The  majority  of  them  hold  certain  principles  which 
come  from  Confucius  and  take  also  a  conglomeration  of  the  other 
religions.  The  priests  may  discriminate,  but  the  people  take  any- 
thing. They  are  tolerant  toward  other  religious  systems  if  others 
are  tolerant  toward  them.  They  have  a  broad  spirit  of  toleration 
without  much  spiritual  conviction.  There  are  a  few  choice  spirits 
in  the  nation  who  are  religioas  devotees.  In  the  northern  part  of 
China  we  have  a  number  of  these  people,  who  are  trying  to  live 
righteous  lives  and  trying  to  attain  to  immortality.  The  ruling  class 
in  China  have  taken  on  more  of  the  Confucian  element.  They  want 
a  religion  that  is  practical  and  will  1  etter  them  in  this  world. 

Now  you  will  find  that  with  these  different  elements  at  work  in 
the  Chinese  character  it  is  a  very  difficult  matter  for  us  to  adapt  our- 
selves to  them.  I  believe  that  Christian  missions  are  come  to  re- 
generate and  improve  China  territorially,  racially,  politically,  socially, 
educationally  and  religiously.  The  religion  of  Jesus  Christ  adapts 
itself  to  every  phase  of  life  and  will  meet  all  their  needs. 


THE  DEVELOPMENT  AND   PRESENT   STATUS  OF   MISSION- 
ARY WORK  IN  CHINA 

Rev.  Donald  MacGilvary,  of  China 

If  I  were  to  speak  to  you  this  afternoon  about  the  development  of 
missions  in  Cliina,  I  should  have  to  give  you  an  historical  review  of 
the  different  elements  at  work  there  and  the  time  that  each  has 
worked  in  China.  I  purpose  to  give  you  rather  an  idea  of  what  the 
situation  is  to-day.  I  am  sorry  an  older  missionary  was  not  asked  to 
do  this.  I  am  not  able  to  give  as  good  a  survey  as  I  could  if  I  had 
been  in  China  longer. 

I  want  to  say  first  of  all  what,  as  far  as  the  Chinese  Emperor  is 
concerned,  the  situation  of  missionary  work  is.  You  doubtless  know 
of  the  beautiful  copy  of  the  New  Testament  which  a  number  of 
Christian  Chinese  women  and  lady  missionaries  sent  to  the  Empress 
Dowager.     As  far  as  I  know,  that  has  not  had  the  great  results  that 


330  The  Student  Missionary  Appeal 

might  have  been  desired  or  were  anticipated.  As  far  as  the  matter 
of  conversions  is  concerned  certainly  we  cannot  report  that  the 
Caesar  himself  has  been  converted,  but  some  of  Caesar's  household 
have  been.  As  to  the  feeling  of  the  Emperor,  as  revealed  through  his 
agents,  we  may  safely  say  that  there  is  a  great  change  coming  over 
the  Chinese  officials.  But  a  great  deal  depends  on  the  agent's  indi- 
viduality. He  may  take  matters  largely  into  liis  own  hands.  I  take  it 
we  can  see  the  Emperors  will  to  some  extent  in  the  various  edicts 
issued  from  time  to  time.  We  have  heard  recently  that  even  in 
Hunan  there  have  been  proclamations  sent  down  to  the  mandarins 
which  were  favorable  to  Christianity,  but  it  is  stated  on  very  good 
authority  that  at  the  same  time  that  these  proclamations  were  sent  to 
the  magistrates  there  was  a  secret  message  sent  down  to  them  from  the 
Emperor  himself,  telling  the  officials  that  inasmuch  as  he  was  in  a 
tight  place  he  had  to  send  down  these  other  proclamations,  but  that 
they  were  not  his  real  feelings  in  the  matter. 

Another  point  worthy  of  notice  is  the  change  in  the  attitude  of 
Chinese  officials  toward  the  missionaries.  They  are  looking  to  them 
for  help  in  their  educational  enterprises.  There  is  an  increasing 
demand  for  western  literature,  especially  scientific  books.  It  is  a  very 
noteworthy  fact  that  the  Chinese  are  now  taking  the  translations  of 
missionaries  on  many  subjects  and  publishing  them  at  their  own 
expense,  yet  they  studiously  avoid  every  reference  to  Christianity. 
It  shows  how  these  men  are  anxious  to  gather  the  fruits  of  Christianity 
without  having  the  tree.  It  is  not  because  they  are  the  apostles  of  the 
true  religion,  which  is  China's  only  hope,  that  they  go  to  the  mis- 
sionaries. They  distrust  the  foreign  government  representatives  be- 
cause they  wish  to  use  them  as  tools;  they  know  the  missionaries  are 
honest  and  have  no  schemes  to  carry  out  through  them. 

Let  us  proceed  then  from  the  officials  to  the  people.  There  is  a 
Chinese  proverb  which  says,  "As  the  wind  blows  upon  the  grass,  so  it 
blows."  The  people  are  the  grass  and  the  officials  are  the  wind,  and 
as  the  Avind  blows  on  the  grass  the  grass  inclines  whichever  way  the 
wind  is  blowing.  As  to  the  feeling  of  the  people  generally,  I  think 
that  what  might  be  said  of  one  locality  would  not  be  true  of  the 
whole  empire.  There  are  certain  districts  where  the  feeling  towards 
Christianity  is  better  than  it  used  to  be;  there  are  other  districts, 
again,  where  the  old  feeling  seems  to  be  just  as  strong  as  it  used  to  be. 
Take  the  country  as  a  whole  and  the  missionaries  are  meeting  with 
less  opposition  than  ever  before. 

If  I  had  time  I  might  speak  about  certain  special  agencies  that 
are  at  work  in  China.  I  might  speak  to  you  about  the  new  translation 
of  the  Bible,  which  is  now  in  progress  in  three  different  forms  of  the 


China  331 

written  language,  which  is  an  encouraging  feature.  When  I  mention 
the  special  work  among  the  higher  classes  I  come  to  a  department  in 
which  Mr.  Eeid  is  especially  at  work.  Then  we  might  speak  about 
the  Young  Men's  Christian  Association,  which  is  attracting  a  great 
deal  of  attention  now.  Christianity  is  making  its  impression  on 
public  opinion.     Take  foot-binding  as  an  illustration. 

Perhaps  you  do  not  know  that  the  heathen  have  on  their  own 
account  been  issuing  tracts  against  foot-binding.  The  cruelty  has 
been  practiced  upon  myriads  of  girls  without  the  Confucian  conscience 
being  at  all  stirred  up.  There  is  nothing  in  the  Chinese  classics  that 
would  lead  them  to  do  away  with  it,  but  Christianity  has  come,  and  in 
this  respect  alone  its  influence  has  been  great.  The  very  fact  that  the 
heathen  consciences  in  this  matter  have  been  stirred  up  is  significant. 
In  the  province  of  Hunan,  which  was  the  last  of  all  the  provinces  to 
be  entered  by  the  missionaries,  there  is  a  Chinese  graduate  who  has 
composed  a  long  treatise  against  foot-binding.  I  think  his  words  are 
having  some  effect  upon  the  people  of  that  province.  Hunan  is  now 
occupied  by  at  least  four  missionary  societies.  They  have  six  or  seven 
stations,  and  have  had  a  number  of  baptisms.  We  have  a  delegate 
from  there  here  to-day. 

So  in  a  general  way  the  situation  of  missions  in  China  to-day  is 
more  hopeful  than  it  has  ever  been  before. 


THE    DIFFICULTIES    AND    PROBLEMS    OF    MISSIONARY 
WORK  IN  CHINA 

Rev.  J.  E,  Walker,  of   Foochow,  China 

Difficulties— 1.  The  first  difiiculty  is  one  that  ought  never  to 
exist,  the  difiiculty  of  securing  an  adequate  supply  of  qualified  and 
equipped  workers.  When  a  worker  breaks  down  or  dies,  or  when  new 
openings  occur,  the  gap  stands  open  by  the  year,  and  at  last  is  filled 
by  new  recruits,  inexperienced  and  untested  as  to  climate,  language 
and  fitness  for  the  work.  This  aggravates  all  other  difficulties.  We 
ought  to  have  a  surplus  of  young  workers  in  training  so  that  every 
emergency  can  be  met  promptly. 

2.  Another  difficulty  is  to  learn  the  people,  to  know  their  feel- 
ings, understand  their  idiosyncrasies,  prejudices,  errors,  weak  points 
and  strong  points,  so  that  we  can  present  the  truth  in  a  form  that 
will  be  intelligible  to  them.  Once  when  I  was  conversing  with  a 
veteran  worker  about  failures  to  make  myself  understood  he  said 
that  the  strangeness  of  our  message  had  as  much  to  do  with  it  as  the 
defects  of  our  pronunciation.     He  might  also  have  added  our  own 


332  The  Student  Missionary  Appeal 

lack  of  acquaintance  with  our  hearers.  It  is  a  good  thing  that  we 
have  to  live  among  the  people  two  or  three  years  before  we  can  take 
up  important  responsibilities.  When  the  Lord  had  promised  Paul 
that  he  should  see  Eome,  He  first  kept  him  at  Caesarea  two  years  in 
close  contact  with  Eomans,  high  and  low,  till  he  had  learned  to  become 
a  Eoman  to  the  Romans.  In  order  to  know  both  them  and  their 
language  we  need  to  mingle  much  with  the  people,  freely  chat  with 
them  and  hear  them  express  themselves.  We  must  be  in  contact  with 
Him  who  could  safely  and  savingly  touch  the  leper  before  we  can 
safely  and  savingly  come  in  touch  with  the  heathen. 

3.  Again,  the  language  itself,  which  is  very  defective,  is  a  difii- 
culty.  It  is  better  suited  to  the  transmission  of  hoary  errors  than 
the  propagation  of  new  truths.  The  newcomer  finds,  for  instance, 
a  certain  term  in  use  for  God,  and  begins  to  employ  it  just  as  he 
would  the  corresponding  word  in  his  own  language;  but  if  he  is  talk- 
ing to  new  hearers  it  will  probably  not  convey  to  them  the  meaning 
he  wishes,  and  may  be  understood  in  a  sense  that  would  horrify  him 
if  he  knew  it.  We  have  always  been  divided  over  the  proper  Chinese 
term  for  God.  The  controversy  has  at  times  been  very  sharp,  but  is 
now  quiescent;  for  both  the  disputed  terms  are  in  successful  use  as 
well  as  a  third,  compromise  term,  originated  by  the  Eoman  Catholics. 
The  controversy  helped  me  much  by  showing  me  the  defects  of  the 
term  I  used,  and  the  precautions  to  be  observed  in  its  use.  This  is 
only  one  of  the  more  striking  instances  of  the  many  difficulties  met 
with  in  using  a  pagan  language  to  convey  Christian  truth. 

In  the  older  mission  stations  these  difficulties  are  much  modified. 
During  all  that  weary  past,  when  everything  moved  so  slowly,  we  were 
shut  up  to  thorough  work  with  small  numbers,  till  now  we  have 
workers  and  churches  and  communities  who  are  familiar  with  a 
Christianized  Chinese  language,  understand  the  truth  and  know  how 
to  make  it  intelligible  to  others.  At  such  points  the  newcomer  who 
is  properly  fitted  out  with  grace  and  sense  can  render  efficient  service 
almost  from  the  start. 

But  at  each  new  station  all  these  difficulties  reappear.  The  fact 
that  one  city  has  been  compelled  to  tolerate  the  presence  of  foreigners 
has  little  weight  with  the  next  city.  It,  too,  must  learn  by  defeat  that 
we  cannot  be  kept  out.  In  one  town  we  will  stiffly  maintain  the  legal 
exemption  of  the  Chinese  Christians  from  any  tax  or  levy  for 
idolatrous  purposes;  the  same  thing  has  to  be  done  over  again  with  the 
next  town.  In  like  manner  various  other  problems  and  difficulties 
repeat  themselves.  But  the  experiences  and  the  successes  of  the  past 
lighten  the  task,  as  does  also  the  increasingly  intelligent  and  sympa- 
thetic help  afforded  us  by  our  Chinese  co-workers. 


China  333 

Problems — 1.  There  is  the  financial  problem.  The  average  Chi- 
nese pagan  believes  indifferently  in  three  religions;  and  if  he  adopts 
one  of  these  in  particular  he  devotes  his  time  to  it  and  derives  his 
support  from  it.  The  Buddhist  and  Taoist  priests  live  by  alms  and 
by  religious  services;  the  Confucianist  lives  by  literary  labors.  When, 
therefore,  one  and  another  native  came  to  embrace  Christianity  they 
were  apt  to  look  to  the  missionary  for  employment  and  support.  We 
were  eager  to  have  converts  devote  their  whole  time  to  propagating 
Christianity,  and  so  unwittingly  helped  to  confirm  them  in  these 
erroneous  expectations.  Our  salaries,  too,  immense  in  their  sight, 
aggravated  the  trouble;  and  we  kept  them  ignorant  of  what  these 
salaries  were,  with  the  result  that  they  estimated  them  to  be  larger 
than  they  really  were.  Then,  too,  professing  Christ  was  very  apt  to 
throw  a  man  out  of  employment  or  cut  him  off  from  his  relatives. 
It  was  slow,  hard  work  to  get  them  to  appreciate  their  privileges  or 
their  duty  in  the  matter  of  self-supporting  churches.  But  in  the 
older  communities  quite  gratifying  success  has  been  attained,  and 
some  shining  precedents  have  been  established  which  will  help  in  the 
newer  fields.  Some  veteran  workers  of  the  highest  standing  have 
greatly  deprecated  the  practice  of  employing  numbers  of  Chinese 
helpers.  But  there  are  wide  opportunities  for  their  employment;  and 
the  true  solution  is  to  be  found,  not  in  dispensing  with  them,  but  in 
bringing  the  highest  talents  and  the  most  intensified  spiritual  power 
to  the  training  and  guiding  of  the  Chinese  churches  and  the  mission 
employes. 

2.  The  solution  of  the  foot-binding  problem  is  proving  quite  as 
easy  as  we  could  dare  to  hope.  In  China  the  unbound  foot  has  apper- 
tained as  distinctively  to  male  attire  as  do  pantaloons  in  America. 
We  were  slow  to  appreciate  the  heroism  which  could  nerve  a  Chinese 
woman  to  unbind  her  feet.  We  saw  only  our  side  of  the  problem,  and 
pressed  it  often  more  faithfully  than  intelligently.  Nevertheless  we 
have  been  quite  successful.  At  Foochow  it  is  pretty  well  settled  that 
Christians  will  not  bind  the  feet  of  their  daughters;  while  the  pro- 
portion of  adult  female  members  who  unbind  their  feet  is  increasing. 
In  new  fields  the  task  will  not  be  so  difficult. 

3.  Alcohol,  tobacco  and  opium  bring  before  us  the  problem  of 
narcotics  and  stimulants.  But  tippling  and  drunkenness  are  not  so 
prevalent  in  China  as  in  most  countries;  and  few,  if  any,  churches 
make  total  abstinence  a  condition  of  membership.  But  much  progress 
has  been  made  in  propagating  the  practice  of  abstinence.  Tobacco 
is  used  by  everybody;  and  in  the  newer  portions  of  our  field  our 
helpers  and  members  contend  that  they  cannot  invariably  refuse  the 
pipe  when  making  calls,  or  the  wine  at  wedding  feasts,  without  giving 


334  The  Student  Missionary  Appeal 

offense,  and  hence  decline  to  take  the  pledge,  though  they  themselves 
habitually  abstain  from  both  wine  and  tobacco.  But  all  unite  in 
giving  no  quarter  to  opium. 

4.  In  the  earlier  stages  of  the  work  we  had  but  few  additions 
from  the  well-to-do.  But  as  we  begin  to  gather  converts  from  the 
prosperous  we  meet  with  some  trying  problems  in  connection  with 
polygamy,  which  is  very  prevalent  among  the  upper  classes.  There  is 
no  hesitation  about  disciplining  a  brother  who  takes  a  secondary  wife 
after  professing  to  be  a  Christian.  But  when  a  man  is  converted  who 
already  has  two  wives  and  cliildren  by  both,  there  is  much  difference 
of  opinion.  Shall  a  mother  be  separated  from  her  children,  or  shall 
mother  and  children  both  be  sent  away  to  the  heathen?  In  the  eyes 
of  her  neighbors  she  would  be  disgraced  and  put  to  shame.  She 
might  explain  the  situation  to  them;  but  few  would  give  her  the 
opportunity  to  explain,  and  even  these  would  not  believe  her.  And 
where  would  the  husband  send  her? 

A  teacher  translating  for  me  made  Matt,  v.,  32  read,  "Every  one 
that  selleth  off  his  wife,"  etc.  He  said  there  was  no  other  colloquial 
term  for  divorce.  The  women  are  to  a  certain  extent  property,  and  if 
a  man  does  not  want  to  own  his  woman  any  longer  he  must  find 
another  owner  for  her.  But  she  is  more  than  property.  She  is  also 
a  daughter,  a  sister,  a  cousin,  a  niece;  and  her  relatives  can  interfere 
when  it  comes  to  so  serious  a  matter  as  selling  her  off.  They  have 
to  protect  themselves  as  well  as  her  from  dishonor.  In  one  case,  where 
the  secondary  wife  was  in  decline  with  consumption,  a  self-supporting 
Chinese  Church  received  the  husband  to  full  membership.  In 
another  case  a  man  with  two  wives  has  been  refused  admittance  to 
church  membership;  but  for  all  that  he  is  the  most  active  worker 
and  most  liberal  giver  in  the  church — in  fact,  does  everything  except 
partake  of  the  communion.  The  Chinese  Christians  are  not  willing 
to  insist  on  divorce  in  every  case,  and  they  point  to  I.  Tim.  iii.,  2,  and 
Titus  i.,  6,  "The  husband  of  one  wife,"  as  affording  indirect  proof 
that  Paul  did  not  insist  on  it,  but  would  debar  a  man  with  more  than 
one  ^\'ife  from  Church  offices. 

5.  The  educational  work  has  been  a  source  of  much  controversy. 
Christian  schools  are  valuable  as  evangelizing  agencies.  But  how 
strictly  shall  they  be  confined  to  this  one  aim?  And  what  part  of  the 
regular  curriculum  shall  be  devoted  to  direct  religious  instruction? 
How  much  shall  be  done  in  the  way  of  teaching  English  and  western 
sciences?  There  is  room  here  for  wide  differences  of  opinion,  and  the 
room  has  been  fully  occupied.  Perhaps  the  sharpest  controversy  has 
been  over  the  teaching  of  English.  The  first  attempts  in  earlier 
years  resulted  disastrously  in  many  cases.     It  could  not  be  taught 


China  335 

without  giving  to  the  pupil  so  much  of  extra  personal  care  and  atten- 
tion that  he  would  imagine  himself  a  special  favorite  and  become 
ruinously  puffed  up.  It  also  often  proved  to  him  a  tree  of  the  knowl- 
edge of  good  and  evil,  of  which  he  ate  unwisely  and  with  fatal  con- 
sequences. Later  efforts,  conducted  more  judiciously,  on  a  larger 
scale,  and  -with  numbers  of  pupils  all  treated  alike,  are  proving  more 
successful.  The  teacliing  of  English  in  China  is  already  a  great  and  a 
growing  work;  and  the  problem  now  is  how  to  have  English  and 
western  sciences  taught  by  Christian  men  and  women  so  that  these 
things  will  be  handmaids  to  truth  and  righteousness. 

6.  Another  much-discussed  problem  is.  How  far  shall  we  go  in 
appealing  to  the  civil  authorities  for  protection  from  assault  and  for 
redress  where  loss  or  injuries  have  been  incurred?  Some  both  carry 
weapons  of  defense  and  also  always  insist  on  redress.  Some,  like  my- 
self, never  carry  any  weapon,  but  do  sometimes  stubbornly  insist  on 
our  treaty  rights.  Some  think  that  even  this  is  not  consistent  with 
faith  in  Christ's  promises  or  obedience  to  His  teachings  as  to  meek- 
ness. At  the  present  time  circumstances  are  such  that  we  can,  if  we 
will,  interpose  legally  in  behalf  of  converts  who  are  persecuted,  or 
oppressed,  or  defrauded,  or  have  a  quarrel  forced  upon  them.  In 
China  the  strong  are  always  quarreling  with  the  weak  and  imposing 
on  them.  We  at  one  time  took  the  position  that  we  would  interpose 
only  in  case  of  religious  persecution.  But  open,  undisguised  persecu- 
tion is  comparatively  rare.  It  is  more  the  style  to  take  advantage  of 
some  mistake  or  fault,  or  to  egg  on  some  one  to  pick  a  quarrel  or 
revive  an  old  feud  with  a  Christian,  and  then  all  combine  against  him. 
The  cases  range  all  the  way  from  those  in  which  the  Christian  is 
entirely  blameless  to  those  in  which  he  is  seriously  at  fault,  and  from 
those  where  persecution  is  the  aim  to  those  in  which  dislike  of  the 
foreign  religion  incidentally  makes  things  worse  for  the  Christian. 
Blood  is  thicker  than  water,  and  it  is  hard  to  stand  by  and  see  our 
spiritual  children  imposed  on  by  the  strong  and  truculent,  when  a 
vigorous  protest  from  us  will  rescue  them;  and  if  we  once  establish 
the  precedent  of  interfering  only  in  cases  of  persecution,  there  never 
would  be  any  cases  of  persecution.  It  would  always  be  something 
else.  Yet  interference  is  delicate  business,  and  if  blunderingly  done 
or  overdone  may  do  our  cause  great  harm.  To  my  mind  this  is  the 
most  perplexing  problem  we  have  to  deal  with. 


336  The  Student  Missionary  Appeal 

THE   RELIGIONS  OF  CHINA 

Rev.  W.  S.  Ament,  of  Peking,  China 

Some  one  has  said  that  you  cannot  tell  the  truth  about  the  Chi- 
nese without  lying.  They  are  the  most  irrehgious  people  on  the 
earth,  they  are  also  the  most  religious.  They  are  very  devout  and 
very  undevout.  I  live  in  a  city  which  has  twelve  hundred  heathen 
temples  in  it.  I  think  New  York  city  has  375  churches.  In  the  city 
of  Peking  we  have  temples  to  the  right  of  us,  temples  to  the  left  of  us, 
temples  in  front  of  us  and  temples  behind  us,  on  the  hills  and  in  the 
valleys. 

To  understand  the  religious  belief  of  Cliina  you  must  go  in  the 
first  place  to  their  most  ancient  books;  secondly,  you  must  go  to  their 
homes,  and,  thirdly,  you  must  go  to  their  temples. 

First,  their  ancient  books.  The  very  first  book  is  the  book  of 
history.  In  that  book  of  history  we  are  first  introduced  to  the 
Emperor  Shun,  We  find  him  in  the  ancestral  temple  worshipping  the 
spirit  of  his  predecessors,  and  also  the  spirits  of  the  hills,  waters  and 
trees.  These  spirits,  according  to  the  Chinese,  fill  all  nature.  So  we 
find  in  this  ancient  book  two  truths  emphasized — reverence  for  an- 
cestors and  the  personification  of  nature.  You  will  find  this  repro- 
duced in  the  imperial  cult.  If  you  come  to  the  city  of  Peking,  as  I 
have  said,  you  will  see  temples  on  every  hand.  To  the  south  of 
Peking  there  is  the  Temple  of  Heaven;  to  the  east,  the  Temple  of 
Earth;  to  the  north,  the  Temple  of  the  Sun,  and  to  the  west  of 
Peking  there  is  the  Temple  of  the  Moon.  We  have  there  the  personi- 
fication of  the  four  great  powers  of  nature.  The  Emperor,  perhaps, 
is  the  most  religious  man  on  the  face  of  the  earth;  he  has  most 
religious  duties  to  perform.  When  he  goes  on  the  street  all  other 
people  must  retire.  All  trafiic  and  business  is  stopped  for  the  time 
being.  Sometimes  we  wish  the  Emperor  was  not  so  very  religious. 
I  said  there  were  twelve  hundred  temples  in  the  city  of  Peking;  some 
are  public  and  some  are  private.  Perhaps,  if  the  wealthy  people  of 
this  country  were  as  religious  as  the  people  of  Cliina  we  might  have 
twelve  hundred  churches  in  the  city  of  Chicago  or  New  York,  instead 
of  four  hundred. 

Go  into  these  temples  and  what  do  you  find  there?  We  find  the 
representation  of  these  deities. 

How  can  we  explain  the  fact  that  the  Chinese  prefer  to  be 
agnostic  Confucianists  and  at  the  same  time  Taoists,  and  with  both  of 
them  Buddhists  also?  We  must  take  the  history  of  the  people  in 
explanation.  I  said  if  you  go  back  to  the  most  ancient  history  in 
their  book  of  history  you  find  these  two  ideas,  reverence  for  ancestors 
and  the  personification  of  nature.     But  these  did  not  satisfy  them. 


China  337 

When  Taoism  was  introduced — 500  years  B.  C. — the  Chinese  grasped 
at  its  ideas.  When  Buddhism  was  brought  over  from  India  they 
received  it,  and  added  its  idolatry  to  the  rest.  They  are  not  willing  to 
cut  loose  entirely  from  the  ideas  of  the  past,  but  they  will  take  new 
ideas  from  whatever  source  they  may  come.  They  would  be  willing 
to  worship  Jesus  Christ  if  they  could  worship  their  other  gods  also. 
The  spirit  world  is  very  real  to  the  Chinese.  The  Chinese  are  the 
great  spiritualists  of  the  world.  The  invisible  world  is  very  near  and 
very  real  to  them. 

Again,  to  understand  the  religious  beliefs  of  China  you  must  go 
to  their  homes.  If  you  visit  any  Chinese  home  the  last  month  of  their 
year,  say  the  twenty-third  of  last  month,  you  would  find  all  of  the 
family  earnestly  engaged  in  worshipping  the  kitchen  god,  who 
goes  away  at  that  time.  They  put  sweet  things  in  his  mouth  so  that 
he  will  say  sweet  tilings  about  them  when  he  goes  up  there.  And 
then  a  little  later  you  will  find  them  welcoming  back  this  kitchen  god. 
They  also  have  a  tablet  before  which  they  worship  called  the  one- 
hundred  god  tablet,  or  the  ten  god  tablet,  or  whatever  it  may  be,  on 
which  I  have  seen  among  the  others  what  was  supposed  to  represent 
the  head  of  Jesus  Christ.  They  will  pray  for  the  kindly  interposition 
of  all  these  deities.  The  spiritual  world,  as  I  have  said,  is  very  real  to 
the  Chinese. 

Let  us  go  to  their  temples  next  and  see  how  deep  a  hold  their 
religion  has  upon  them.  There,  as  usual,  you  will  find  that  most  of 
the  worshippers  are  women.  They  are  very  devout  in  their  worship. 
You  will  see  the  women  coming  in  with  their  children  on  their  arms. 
I  have  stood  at  the  door  of  some  of  these  temples  and  watched  the 
expression  of  their  faces.  The  little  child  may  draw  back  with  fear 
as  he  looks  on  those  dreadful  gods,  but  the  mother  does  not  allow 
him  to  shrink;  she  will  push  the  little  one  into  the  temple  and  will 
force  him  to  worship  before  the  idol.  As  they  go  out  she  frequently 
sHps  a  little  piece  of  cake  or  candy  in  the  child's  hand,  and  that  is  his 
reward  for  worship.  I  have  often  thought  that  if  Christian  mothers 
were  as  intent  to  fill  the  minds  of  their  children  with  a  sense  of 
worship  of  the  true  God,  as  these  heathen  mothers  are,  we  should 
have  around  us  a  more  intense  and  more  active  Christianity  than  we 
have. 

I  want  to  tell  you  about  one  little  girl  in  the  city  of  Peking  who 
was  a  verj'  devout  'worshipper  of  the  idol,  a  little  girl  only  twelve  years 
of  age.  At  that  time  our  Sunday  school  was  verj'  small.  It  seemed 
almost  a  satire  to  call  it  a  Sunday  school,  when  there  were  only  grown 
people  there.  Wlien  we  began  to  teach  the  children  they  would  all 
run  away.     They  were  probably  taught  that  story  which  is  beUeved 


338  The  Student  Missionary  Appeal 

very  generally  over  China,  that  the  missionaries  would  take  the  eyes 
out  of  little  children  to  make  pills  of.  This  little  girl  would  stand 
off  at  a  dist-ance,  but  finally  got  to  coming  nearer.  At  last  she  came 
into  a  meeting,  and  being  a  girl  of  unusual  intelligence  and  open  to 
spiritual  truth,  she  learned  something  about  Jesus.  We  grew  very 
much  interested  in  her,  and  it  looked  as  though  we  might  win  her  for 
Christ  and  that  she  might  grow  into  a  useful  Christian  woman.  After 
awhile  we  missed  her,  and  we  found  upon  inquiry  that  she  had  been 
taken  ill  with  a  fever.  During  her  illness  she  had  delirium,  and 
during  this  delirium  she  talked  about  the  Christ,  the  Jesus  of  whom 
she  had  learned.  Her  parents  sent  over  to  the  chapel  to  inquire  of 
the  missionaries  who  Jesus  was.  When  the  child  recovered  suffi- 
ciently they  asked  her  about  Jesus.  She  said  to  her  father:  "Don't 
you  know  how  big  he  is,  how  powerful  he  is?"  He  said:  "How  big  is 
this  Jesus?  Is  he  bigger  than  that  Buddha?"  "Yes,  he  is  bigger  than 
that  Buddha."  Christ  was  enthroned  in  her  young  heart.  He  was, 
indeed,  to  her,  "bigger  than  Buddha."  The  time  is  coining  when  in 
all  China  His  influence  shall  be  greater  than  that  of  Buddha.  The 
Chinese  are,  I  believe,  reaching  out  to-day  for  a  new  religion.  Two  or 
three  years  ago  the  sentiment  in  China  was:  "We  want  no  western 
religion."  To-day  the  sentiment  seems  to  be  changing.  Eecently  an 
influential  Chinaman  said:  "I  believe  we  need  not  only  new  ideas  from 
the  west,  but  we  need  a  new  religion." 

Yet  the  government  of  China  is  not  tolerant  of  the  Christian 
religion.  When  President  Angell  visited  my  chapel  he  said:  "I  see 
no  degree  men  in  your  chapel."  If  a  degree  man  should  come  there 
he  would  lose  his  position.  Every  official  in  China  must  worship  the 
gods  of  his  ruler.  The  Emperor  does  not  tolerate  Christianity  among 
his  officials,  but  he  cannot  keep  the  people  from  accepting  Christianity. 


THE  NEED  OF  MORE  WORKERS 

Rev.  W.  p.  Knight,  of  Hunan  Province,  China 

Going  about  among  Christian  audiences,  speaking  at  vajious  meet- 
ings, looking  as  we  do  in  the  faces  of  intelligent  and  pious  Christians, 
we  find  that  it  takes  as  much  of  the  power  of  God  to  drive  home  the 
need  to  tjieir  hearts  as  to  convert  sinners.  The  need  of  China,  numer- 
ically, is  one  of  the  most  strildng  facts  that  comes  before  us.  Mr. 
/  Speer  has  referred  to  the  fact  that  China  contains  about  a  quarter  of 
J  the  human  family.  Fourhjindred_milKons  in_th&t  great  land,  with  all 
their  hopes  and  joys,  fears  and  woes,  life  and  death — all  that  goes 
tlirough  human  hearts  here  goes  through  them  there.     A  missionary 


China  339 

who  has  labored  there  for  some  years  has  said  that  he  has  never  been 
out  of  sight  of  a  living  Chinaman  or  a  dead  Chinaman's  grave.  '  Now 
I  recall  a  journey  that  God  has  privileged  me  to  take  in  China.  I 
walked  one  hundred  and  twenty  miles  in  one  week,  from  Monday  to 
Saturday  afternoon,  and  I  was  never  out  of  sight  of  a  Chinese  village. 
In  the  whole  one  hundred  and  twenty  miles  there  was  not  one  Chris- 
tian, not  one  witness  for  Jesus  Christ.  Ciod  only  knows  when  there 
will  be  a  chance  for  those  people  to  hear  the  name  of  His  Son.  Look 
at  the  province  of  Kiang-su,  the  province  on  the  coast  in  which 
Shanghai  is  situated,  with  its  population  of  20,000,000.  You  have 
not  got  to  take  a  journey  of  three  or  four  months  to  get  to  your  station 
there.  It  is  easily  accessible.  In  that  one  province  alone  there  are 
forty  great  walled  cities  to-day  without  one  missionary  of  the  gospel. 
In  Hunan  you  travel  day  after  day  in  mule  carts,  you  pass  city  after 
city  and  town  after  town,  and  meet  no  missionary.  In  that  province 
before  the  rebellion  there  were  30,000,000  people.  There  are  now 
15,000,000.  Call  it  9,000,000  only,  and  let  it  be  divided  into  eight 
districts  of  over  1,000,000  in  each.  My  colleague  and  I  are  the 
only  missionaries  in  one  of  these  districts.  So  you  see  from  the 
standpoint  of  numbers  the  need  is  tremendous./^ 

Second,  the  ph;j;sical_^eeiL  There  is  one  foreign  doctor  to  every 
2,000,000  of  the  Chinese.  Their  own  doctors  are  barbarous  and 
ignorant.  The  Chinese  take  out  teeth  with  a  hammer  and  nail. 
Think  of  the  very  prevalent  sMn  diseases  and  eye  troubles  that  simple 
remedies  would  cure!     The  suffering  is  incalculable. 

Last  of  all,  but  most  important,  let  me  remind  you  of  the  spiritual 
jceed  of  these  poor  people.  We  heard  last  night  from  Dr.  Burrell  of 
the  inadequacy  of  the  heathen  religions  to  meet  these  needs.  We 
have  heard  from  the  various  brethren  this  afternoon  of  men  and 
women  with  hearts  like  our  own,  and  in  those  hearts  there  is  an 
unutterable  longing  for  something  they  have  not  and  you  have.  Oh, 
there  is  disease  and  you  have  the  medicine;  there  is  a  thirst  and  yoa 
have  the  living  water;  there  is  hunger  and  you  have  the  bread  of  life! 
I  can  see  an  old  Chinese  woman  now — the  dear  old  soul  is  about 
seventy-five  years  of  age.  She  is  near  the  grave.  She  is  unsaved. 
She  Hsps  the  name  of  Buddha  thousands  of  times  every  day  as  she 
counts  over  the  beads  in  her  hands.  She  is  a  type  of  multitudes.  I 
heard  this  week  of  a  man  who  for  thirteen  years  had  been  trying  every 
plan  to  get  salvation.  Finally  he  came  to  the  "Jesus  hall"  and  God 
settled  the  question  in  five  minutes.  They  have  their  plans  for  get- 
ting salvation;  they  will  buy  birds  and  release  them,  or  buy  fish  and 
put  them  back  in  the  water,  or  they  will  hire  a  man  to  pick  up  all  the 
bits  of  written  paper  in  the  streets;  one  old  woman  had  not  eaten  an 


340  The  Student  Missionary  Appeal 

egg  or  a  piece  of  meat  for  twenty  years — she  believed  in  the  trans- 
migration of  souls.  She  heard  the  gospel  and  was  in  a  dilemma.  She 
said:  "If  I  take  Christ  He  will  reject  me  for  having  served  idols  for 
twenty  years."  Yet  she  dared  not  cUng  to  the  idols  longer.  She  sat 
down  with  the  missionaries  and  ate  meat  and  gravy.  She  flung  her- 
self into  the  arms  of  Jesus. 

What  do  all  these  things  mean?  The  Chinese  are  looking  for 
light.  I  am  reminded  that  China  is  going  to  be  opened.  What  does 
this  mean?  A  flood  of  engineers,  mechanics,  electricians  and  sur- 
veyors will  go  into  the  country.  Are  we  in  the  Church  of  Christ 
going  to  be  second  to  them?  Will  we  not  take  Jesus  Christ  and  go  at 
the  head  of  the  ranks? 

Civilization  will  not  save  the  country.  The  supreme  need  of 
China  is  Christ.  It  is  not  our  western  politics.  We  need  men  who 
are  filled  with  the  Holy  Spirit  to  tell  them  of  the  Christ  who  died  to 
save  them.  As  we  think  of  those  who  are  going  into  the  country  for 
commercial  ends  let  us  look  out  for  the  spiritual  needs.  The  country 
is  open.  I  have  traveled  3,000  miles  through  it  and  was  called  a 
"foreign  devil"  only  once.  May  God  help  you  to  rise  and  go  in  His 
name  to  save  them. 


A  MESSAGE 

Mr.  Lien,  a  Chinese  Student  from  De  Pauw  University 

I  am  so  glad  I  can  see  Mr.  Eeid,  who  used  to  be  my  professor  and 
my  dear  friend  in  Peking.  T\T.ien  they  were  talking  about  Jesus 
Christ  they  brought  you  the  glad  tidings;  they  brought  me  sad  news. 
I  know  there  are  so  many  Cliinamen  in  China.  If  you  ask  how  many 
Christians  I  cannot  tell  you,  but  they  are  so  few.  I  would  like  to  tell 
you  a  few  words  about  my  conversion.  Though  I  lived  on  the  other 
side  of  the  globe  in  the  dark  continent,  I  knew  Jesus  Christ  when  I 
was  seven  years  old.  I  was  converted  at  nine  and  baptized  at  eleven. 
I  Uved  with  my  father  during  that  time.  I  went  to  the  mission 
school,  and  to-day  I  can  say  I  am  a  Christian;  I  am  a  true  Christian. 
I  served  my  Lord  Jesus  Christ  from  that  time  until  to-day.  I  made 
a  vow  to  God.  I  said:  "Dear  Lord,  if  you  let  me  finish  my  educa- 
tion, then  I  will  preach."  Then  I  came  to  the  United  States  to  study 
for  the  ministry.  When  I  go  back  to  my  dear  home  I  Just  preach  the 
glad  tidings,  the  Bible,  the  truth,  to  those  heathen.  I  call  them 
heathen,  too,  because  they  do  not  know  Jesus  Christ.  Now  I  am  a 
Chinaman,  not  a  heathen. 


China  341 

WOMAN'S  WORK   IN  CHINA 
Miss   Helen  Lee  Richardson,  of  Shanghai,  China 

What  a  charm  there  is  about  the  thought  of  native  land!  We  can 
come  to  love  a  people  so  that  their  native  land  may  be,  in  a  sense,  our 
native  land.  What  afi'eets  them  affects  us.  As  we  have  been  hearing 
of  China  and  its  needs  we  have  been  saddened  because  in  some  sense 
the  speakers  have  been  telling  tales  out  of  school,  home  secrets — things 
which  we  wish  did  not  need  to  be  told.  The  people  do  not  realize 
that  the  Chinese  are  just  like  us,  only  they  have  not  Christ.  There 
are  many  hnes  of  work  in  China.  I  am  to  speak  of  the  work  of 
women  among  women  in  that  land.  My  special  work  has  been  in  a 
boarding  school  there.  Years  ago  money  had  to  be  paid  to  get  girls 
to  attend  a  boarding  school.  Now  we  get  all  we  wish  without  it.  Our 
boarding  schools  are  crowded  to  overflowing.  Though  many  of  the 
girls  come  from  heathen  homes,  some  are  from  Christian  homes. 
Some  friends  in  America  furnish  scholarships  which  support  girls  in 
these  schools.  To  civilize  China  is  not  to  Christianize  it.  A  China- 
man who  is  civilized  and  not  Christianized  some  of  us  think  is  worse 
than  before,  because  he  has  the  vices  of  civilization  and  none  of  the 
virtues.  These  girls  soon  learn  that  there  is  something  in  Christianity 
that  they  do  not  possess;  something  in  Christ  not  in  Confucius.  They 
soon  come  to  love  the  name  of  Jesus,  and  they  become  excellent  work- 
ers for  Christ.  They  learn  that  to  become  Christians  is  to  become 
working  Christians.  They  learn  that  it  means  coming  out  and  testi- 
fying for  Him. 

We  give  them  in  these  schools  a  course  which  compares  with  that 
taken  in  our  gramjuar  schools  in  this  country.  There  are  instances  in 
which  they  take  more  advanced  study.  Some  of  the  western  sciences 
are  taught.  This  is  all  given  in  the  Chinese  tongue.  They  are  made 
familiar  with  Chinese  literature,  without  knowledge  of  which  the 
Chinese  think  their  education  does  not  count  for  much.  The  girls  in 
our  boarding  schools  have  to  unbind  their  feet.  The  parents  give  us 
the  right  of  betrothal.  Were  it  not  for  this  they  would  be  married 
to  heathen  men;  we  see  to  it  that  Christian  husbands  are  selected. 
They  become  the  wives  of  our  Chinese  school-teachers,  preachers  and 
business  men. 

We  have  in  Shanghai  a  school  for  the  education  of  the  higher 
classes  of  Chinese  girls.  We  are  seeking  to  make  it  self-supporting. 
In  this  school  we  give  the  girls  both  English  and  music.  The  school 
is  only  five  years  old.  We  are  now  crowded  to  overflowing,  having 
over  fifty  pupils.  The  musical  department  in  this  school  has  been  the 
most  important.     The  girls  love  music.     The  Chinese  love  to  have  the 


342  The  Student  Missionary  Appeal 

girls  learn  music.  Our  school  is  in  a  most  encouraging  condition.  It 
is  inspiring  to  see  the  transformation  that  takes  place  in  the  lives  of 
these  Chinese  young  ladies  as  they  emerge  from  darkness  and  seclusion 
into  the  light  and  liberty  of  the  gospel.  The  hope  of  China  is  in  her 
women.  We  seek  to  bring  them  up  to  a  higher  standard  than  they 
have  known  and  show  what  Christianity  and  civilization  can  do  for 
woman. 

It  may  be  that  there  is  some  one  in  this  audience  who  is  thinking 
of  going  to  China  and  engaging  in  educational  work.  If  God  is  speak- 
ing to  you  about  this  matter,  let  yourself  go.  Follow  where  He  leads 
you.  If  He  takes  you  into  a  boarding  school  He  takes  you  into  a 
blessed  place  and  into  a  great  field  of  usefulness.  Do  not  fear  to  go.  If 
Jesus  Christ  perfectly  satisfies  you  here  in  America,  He  will  perfectly 
satisfy  you  in  China.  If  He  is  not  perfectly  satisfying  you  in  America 
you  may  well  doubt  whether  you  have  had  a  call  to  missionary  work. 
Christ  pledges  to  satisfy  us  and  keep  us  and  use  us.  Come,  if  He 
leads  you,  even  to  China. 


WOMAN'S  WORK   IN  CHhNA 

Miss  Morrill,  of  China 

My  work  in  China  has  been  among  the  cormnon  people.  "God 
loves  them,  because  He  made  so  many  of  them."  I  wish  to  give  you 
two  little  instances  to  show  the  helpfulness  of  the  work  and  the  sac- 
rifice made  by  some  of  the  Chinese  Christians.  I  had  been  in  China 
about  a  year  when  I  went  to  a  neighboring  village.  We  passed  a  vil- 
lage wall.  My  Bible  woman  and  the  driver  had  some  strife.  The 
driver  said  the  foreigner  should  be  expelled  from  the  country.  She 
said,  "Look  up,"  and  pointing  to  a  branch  which  grew  out  from  the 
wall,  asked,  "Why  not  pull  out  that  branch?"  He  replied:  "If  I  do  it 
would  mean  destruction  to  myself."  She  said:  "This  is  true  of  the 
gospel.  It  is  planted  almost  everywhere  in  this  land,  and  woe  be  to 
the  man  who  tries  to  destroy  it;  he  cannot  destroy  it,  but  will  destroy 
himself." 

One  Bible  woman  had  a  set  of  ten-cent  pieces  made  into  buttons, 
which  she  prized  ybtj  greatly.  She  had  a  rough  cross  scratched  on 
one  of  the  buttons.  She  said:  "When  I  go  out  to  teach  the  people, 
and  they  do  not  wish  to  hear  me,  I  look  at  this.  When  Jesus  was  on 
earth  He  had  a  great  cross  to  bear.  I  find  it  helps  me  to  think  of  this 
little  cross."  But  for  the  gospel's  sake  she  was  obliged  to  part  with 
her  precious  treasure  at  seemingly  great  sacrifice.  Upon  hearing  of 
this  the  King's  Daughters  in  America  sent  her  a  beautiful  silver  cross. 


China  343 

She  looked  at  it  loug  and  wistfully,  then  said:  "I  gave  up  a  rough 
cross  for  Jesus,  and  now  He  has  bestowed  upon  me  a  great  gift." 
Now,  you  may  think  you  are  giving  up  much  here,  but  rest  assured 
the  Lord  will  give  you  a  hundred  fold  more  than  you  have  given. 


WOMAN'S  WORK  IN   CHINA 
Miss  Wyckoff,  of  China 

The  needs  of  China!  Surely,  there  is  a  loud  call  from  China  for 
pioneer  work  in  the  darkest  places  of  that  country.  The  prepared 
fields  also  need  workers.  The  fields  which  have  been  sown  need  har- 
vesters. The  call  comes  to  us  from  Christians  who  have  had  some  in- 
struction and  wish  to  know  more  of  the  truth  of  the  Lord,  that  they 
may  become  more  efficient  workers.  Schools  are  waiting  for  those 
who  will  go  and  take  charge  of  them.  A  station  only  one  and  a  half 
day's  journey  from  where  I  work  is  waiting  for  two  ladies.  Two 
young  ladies  are  wanted  for  Ticn-tsin.  All  the  work  that  has  been 
done  there  for  two  years  has  been  done  by  married  ladies.  I  think 
of  the  calls  from  these  prepared  fields.  Can  we  not  help  to  supply  this 
need?  Many  of  the  stations  are  not  manned  as  they  ought  to  be. 
Also  there  are  many  who  are  breaking  down  because  their  strength  is 
not  sufficient.  That  work  must  :tand  still  while  they  are  taking  their 
vacation.  It  is  sad  that  where  there  is  such  an  opportunity  these 
fields  should  be  neglected. 

The  evangehstic  and  educational  work  must  go  hand  in  hand. 
The  young  married  women  who  cannot  come  to  the  boarding  school 
ought  to  be  taught  in  the  Scriptures.  How  shall  we  carry  on  this  ed- 
ucational work  among  the  women?  We  go  to  the  villages  where  there 
are  Christians,  give  them  lessons,  do  some  preaching,  and  then  wait 
two  or  three  weeks  before  visiting  the  field  again.  In  some  cases 
we  stay  in  a  village  a  week  or  more.  In  some  of  these  villages  we  have 
classes  of  from  twenty-five  to  thirty  women.  The  language  is  very 
difficult;  the  women  have  never  read  a  character.  You  will  realize 
that  it  means  much  for  them  to  begin  at  the  very  first  and  learn  this 
language,  reading  from  Httle  books,  then  reading  in  the  gospels,  and 
then  in  the  entire  Xew  Testament.  The  New  Testament  has  2,000 
different  characters.  They  must  learn  that  many  before  they  can  read 
with  intelligence.  The  Spirit  of  God  is  able  to  take  those  minds,  so 
stupid,  and  unfold  their  powers.  These  women  have  begun  to  read 
and  think  and  understand  for  themselves,  and  it  is  one  of  the  greatest 
privileges  of  my  life  to  help  them.  If  you  could  hear  from  their  own 
lips  the  blessings  that  have  come  to  them  through  the  gospel,  and  see 


344  The  Student  Missionary  Appeal 

their  transformed  lives,  your  own  faith  would  be  greatly  strengthened. 
In  Buddhism  there  are  over  one  hundred  names  for  deity,  hut  God,  the 
Father,  is  not  one  of  them.  This  brings  to  my  mind  a  conversation 
with  one  of  the  Chinese  women,  I  said:  "Do  you  think  the  Emperor 
of  China  knows  anything  about  you?"  She  replied:  "No;  why 
would  he  know  about  me,  a  poor  old  woman?"  I  told  her  that  God 
knew  her  and  loved  her.  As  I  told  her  of  the  fatherhood  of  God  and 
spoke  of  the  Father  and  the  child  and  of  the  home  and  of  the  entrance 
through  Jesus  Christ,  who  is  the  truth,  she  began  to  grasp  the  truth. 
What  the  gospel  means  to  these  women  we  can  never  fully  know. 

QUESTIONS 

Q.  What  chance  is  there  for  Christian  work  in  government 
schools?  A.  I  do  not  think  there  is  a  very  good  chance.  Most  of  the 
government  schools  set  their  faces  against  Christianity.  They  want 
western  science,  but  in  the  school  itself  there  will  be  very  little  oppor- 
tunity for  giving  Christian  instruction.  It  would  have  to  be  done 
privately  and  under  great  restriction. 

Q.  What  are  the  prevailing  religions  of  China,  and  the  approxi- 
mate numbers  adhering  to  each?  A.  You  have  heard  something 
about  the  religions  of  China  to-day.  I  suppose  the  prevailing  religion 
of  China  is  the  worship  of  ancestors,  and  that  is  something  that  almost 
all  of  the  Chinese  believe  in.  They  are  Buddhists  and  Confucianists 
and  Taoists  all  mixed  up  together.  Almost  all  are  Buddhists,  almost 
all  are  Taoists  and  all  are  Confucianists.  There  are,  I  suppose,  about 
20,000,000  Mohammedans  in  China.  I  do  not  know  how  many  Eo- 
man  Catholics  there  are;  I  have  seen  an  estimate  of  about  a  million.  I 
think  the  prevailing  religion  in  China  is  that  of  our  Lord  Jesus  Christ. 
There  are  80,000  Christians  there.  The  number  has  doubled  in  about 
seven  or  eight  years.  I  think  it  will  go  on  increasing  rapidly.  I  hope 
I  may  live  to  see  the  time  when  China  will  become  a  Christian  nation. 

Q.  What  is  the  effect  of  the  climate  on  one's  health?  A.  My 
general  health  has  been  very  good  since  I  went  to  China.  Some  one 
has  said  one  lung  is  enough  to  take  to  India.  One  of  our  ladies  was  in 
poor  health  when  she  went  to  China,  and  after  being  there  a  while  be- 
came strong. 

Q.  Do  the  male  physicians  treat  female  patients?  A.  Not  in 
pioneer  work.     At  first  they  treat  some  eye  diseases  and  general  dis- 


Q.  Are  the  services  of  medical  missionaries  sought  by  the  Chi- 
nese? What  are  the  duties  of  the  medical  missionary  in  China?  Can 
a  medical  man  find  much  time  for  evangelistic  work  in  China?  A.  I 
will  speak  of  my  own  work  in  Honan,  in  northern  China.    We  have 


China  345 

from  100  to  150  patients  e^ery  day.  If  we  gave  each  one  five  minutes 
we  would  not  have  time  for  rest  or  anything  else.  We  must  attend  to 
these  in  the  afternoon.  Among  these  there  will  be  probably  from  six 
to  ten  surgical  cases.  These  must  be  put  off  until  the  next  morning. 
We  devote  the  morning  to  surgical  work.  The  patients  accumulate 
about  the  door  in  great  numbers,  waiting  for  a  chance  to  get  in.  The 
hospitals  are  larger  than  many  of  them  here.  The  staff  is  reduced  to 
one,  and  no  trained  nurse.  The  people  are  so  given  to  lying  that  some 
say  they  have  been  waiting  several  days.  We  have  to  give  each  a  slip 
of  paper  as  soon  as  they  arrive,  with  the  date  of  arrival  on  it.  They 
must  present  these,  and  then  they  are  treated  in  order.  As  soon  as 
you  open  the  door  there  is  a  crowd  of  persons  with  tumors  and  can- 
cers ready  to  step  in.  What  can  we  do  with  them?  The  most  feeble 
ones  are  generally  pushed  to  the  back  of  the  crowd.  They  get  a  long 
stick  and  hold  out  toward  us  their  slips  of  paper.  I  am  so  glad  to  hear 
that  there  have  been  so  many  medical  students  volunteering.  I  would 
like  to  say  one  word  to  the  medical  students.  Take  a  good  course  be- 
fore you  come  out.  There  is  no  one  to  take  advice  from.  The  med- 
ical assistant  cannot  give  an  anesthetic.  You  must  administer  that 
and  perform  the  operation  at  the  same  time.  You  must  have  thor- 
ough confidence  in  yourself  in  order  to  undertake  these  operations. 
Therefore,  the  best  course  possible  is  none  too  good.  As  soon  as  you 
get  out  there  you  are  asked  to  treat  diseases.  A  doctor's  work  is 
forced  upon  you.  Don't  try  to  take  a  medical  course  and  a  theological 
course  too.  Let  the  theological  student  take  the  best  course  he  can. 
Let  the  doctor  take  the  best  course  he  can.  Take  hospital  work,  if 
possible,  also,  to  give  you  some  practical  experience.  You  have  very 
little  opportunity  there  to  study  the  effects  of  drugs.  A  Chinaman 
says  he  takes  the  medicine  as  you  tell  him.  He  does  not  do  anything 
of  the  kind.  Surgery  is  entirely  miraculous  in  the  eyes  of  the  Chinese. 
I  have  far  more  work  than  I  can  do.  The  medical  and  evangelistic 
work  must  go  hand  in  hand.  We  must  have  more  workers.  We  have 
a  chapel  connected  with  the  hospital.  The  medical  work  is  a  hand- 
maid to  the  gospel.  I  cannot  overemphasize  the  opportunities  of  the 
work.  The  evangelistic  work  is  what  we  are  trying  to  accomplish, 
but  there  is  great  need  for  medical  men  in  northern  China. 

Q.  What  is  the  conditirn  of  Sz-chuen?  A.  It  is  the  westernmost 
province  of  China.  It  has  about  35,000,000  people.  I  suppose  there 
are  about  150  missionaries  at  work  there.  About  one-half  belong  to 
the  China  Inland  Mission.  The  work  is  very  encouraging  there.  In 
this  province  the  work  has  gi-own  very  rapidly  the  last  six  or  eight 
years. 


3apan  ant)  Ikorea 

trbc  Conservation  of  tbe  ^tutbe  of  Japan's  IReltglons 

mor??  for  Momen  fn  Japan 

tTbe  Mork  tbat  Bwaits  tbe  IRew  ^(sslonarg  to  Japan 

^be  Special  (Qualifications  IRequireO  for  Japan 

Zbc  f  nfluence  of  ^issionari^  TKaork  upon  tbe  Xife  of 

tbe  Ikoreans 
G:be  IReeOs  of  f?orea 
/Bbessages  from  3four  Japanese 


THE  PROBLEM    OF  CONSERVING    THE    TRUTHS    OF    THE 
RELIGIONS  OF  JAPAN 

Professor  M.  N.  Wvckoff,  of  Tokyo,  Japan 

If  I  were  to  express  an  opinion  oft'-liand  I  shonld  probably  say  the 
truths  of  the  old  religions  of  Japan  may  be  best  conserved  by  saying 
nothing  about  them,  but  by  precept  and  example  declaring  the  truths 
of  God  as  revealed  in  His  Word.  But  a  little  thought  causes  me  to 
recognize  that  it  is  impracticable  and  unwise  to  ignore  the  native  reli- 
gions. I  am  constrained  to  go  further  and  to  admit  that  there  are 
those  who  possess  the  vision  of  seers,  and  who  may  greatly  aid  and 
strengthen  their  building  for  the  future,  by  carefully  digging  out  and 
using  the  stones  of  truth  that  are  in  the  old  religions  that  have  influ- 
enced the  past. 

I  firmly  beheve  that  God  has  been  through  all  the  past  preparing 
Japan  for  the  gospel  revelation,  and  that  the  old  religions  have  played 
a  great  part  in  that  preparation.  I  also  agree  heartily  with  these  words 
of  a  Japanese  brother,  "But  as  Christ  said  to  the  Jews,  'Think  not  that 
I  am  come  to  destroy  the  law  or  the  prophets;  I  am  not  come  to  de- 
stroy, but  to  fulfill,'  "  so  he  would  say  to  the  teachers  of  these  systems, 
"I  am  not  come  to  destroy,  but  to  fulfill." 

There  are  in  Japan  three  religious  systems  that  have  exercised 
much  influence  upon  the  people,  viz.:  Shintoism,  the  native  religion 
of  Japan;  Buddhism,  said  to  have  been  introduced  in  553  A. D,, coming 
from  India  by  way  of  Korea  and  China;  and  Confucianism,  imported 
from  China,  and  which  has  exercised  much  power  over  the  poUtical, 
social  and  domestic  life  of  Japan  since  the  beginning  of  the  seven- 
teenth century. 

It  does  not  concern  us  now  to  consider  the  teachings  of  these  sys- 
tems, except  so  far  as  they  yet  remain  as  influences  among  the  present- 
day  Japanese.  The  study  of  the  ancient  books  of  these  religions  would 
give  but  little  assistance  in  understanding  them  as  they  exist  in  Japan 
to-day,  for  constant  and  great  changes  have  taken  place  during  the 
passing  centuries,  and  these  changes  have  been  intensified  by  inter- 
action and  reaction  upon  one  another  till  we  find  that,  though  there 
are  three  religions  in  name,  the  lines  of  demarcation  are  not  well  de- 
fined, and  that  the  religion  of  the  great  mass  of  the  people  is  not  Shin- 
toism, nor  Buddhism,  nor  Confucianism,  but  a  compound  of  the  three. 
Proof  of  this  fact  is  scarcely  needed,  but  I  will  give  the  testimony  of 
both  a  non-Christian  and  a  Christian  Japanese. 


360  The  Student  Missionary  Appeal 

The  former  said  at  the  Parhament  of  Keligions:  "In  Japan  these 
three  different  systems  of  rehgion  and  morality  are  not  only  hving 
together  on  friendly  terms  with  one  another,  but,  in  fact,  they  are 
blended  together  in  the  minds  of  the  people,  who  draw  necessary  nour- 
ishment from  all  these  sources.  One  and  the  same  Japanese  is  both  a 
Shintoist,  a  Confucianist  and  a  Buddhist."'" 

The  latter,  a  Christian  pastor,  wrote:  "The  lines  between  the  ad- 
herents of  these  rehgions  are  very  vague.  A  Buddhist  may  also  be  a 
regular  worshiper  at  a  Shinto  shrine.  There  is  no  objection  to  being 
equally  devoted  to  both  temple  and  shrine.  Therefore,  it  is  generally 
true  that  in  one  house  you  may  find  a  Buddhist  altar  in  one  comer, 
while  the  Shinto  gods  are  honored  with  various  offerings  in  the  other 
comer  of  the  same  room.  The  people  seem  to  be  ambitious  to  have  as 
many  objects  of  worship  as  possible,  so  as  to  insure  the  greatest  possi- 
ble happiness." 

Though  this  is  tme  of  the  masses,  it  is  not  equally  true  of  scholars 
and  of  some  of  those  who  manipulate  politics,  and  during  the  last  fifty 
years  there  has  been  almost  as  much  stir  in  the  ethical  life  of  the  Jap- 
anese as  in  their  intellectual,  political  and  social  hfe.  This  has  shown 
itself  in  attempts  to  revive  each  of  the  old  rehgions,  thus  developing 
antagonisms  of  each  against  the  others,  and  of  all  against  Christianity. 
These  movements,  though  chiefly  confined  to  scholars  and  poHticians, 
have  had  a  very  considerable  influence  in  the  recent  poHtical  history  of 
Japan.  They  have  not  much  affected  the  religious  behefs  of  the  peo- 
ple, but  yet,  by  throwing  Confucianism  into  disrepute  for  a  time,  they 
have  brought  about  a  widespread  disregard  of  certain  ethical  roles  and 
habits  that  ought  to  be  preserved. 

The  overthrow  of  the  Tokugawa  Shogunate  and  the  restoration  of 
power  to  the  Emperor  grew  largely  out  of  a  revival  of  Shintoism 
caused  by  a  study  of  ancient  Japanese  history,  which  developed  a  de- 
sire to  restore  imperial  power  and  overthrow  the  Tokugawa  usurpa- 
tion. This  movement  really  began  in  the  last  century,  and  gradually 
grew  in  strength  till  it  accomphshed  its  purpose,  in  1868.  Buddhism 
was  not  primarily  the  object  of  attack,  but  as  it  enjoyed  the  favor  of 
the  Tokugawa  government,  it  fell  into  ofl&cial  disfavor  when  that  gov- 
ernment was  overthrown.  It  afterward  regained  some  ground,  but 
the  movement  in  its  favor  was  managed  largely  by  laymen,  and  means 
no  increase  to  the  influence  of  the  priests.  There  is  at  present  a  great 
and  apparently  growing  literarj'  activity  on  ethical  and  religious  Hues, 
which  shows  an  awakening  especially  of  Shintoism  and  Buddhism, 
and  manifests  itself  more  in  trying  to  adapt  the  old  systems  to  the  new 
times  than  in  a  revival  of  the  old  beliefs. 

As  to  what  Shintoism  really  is,  and  whether  it  can  properly  be 


Japan  ani>  Korea  351 

called  a  religion,  there  is  much  disagreement  among  the  doctors,  both 
native  and  foreign ;  but  I  think  the  following,  though  incomplete,  is  a 
not  unfair  representation.  Shintoism  has  for  its  chief  doctrine 
that  the  emperors  are  descendants  of  the  gods,  and  are,  therefore,  ob- 
jects of  worship.  It  is  believed  by  some  scholars  to  have  been  orig- 
inally monotheistic,  but  by  personification  of  the  forces  of  nature  and 
deification  of  heroes  and  ancestors,  it  gradually  became  polytheistic, 
and  now  claims  to  have  more  than  eight  millions  of  gods.  Though 
having  such  a  populous  pantheon,  the  shrines  of  Shintoism  are  marked 
by  their  lack  of  idols,  the  only  visible  emblems  in  them  being  paper 
wands  and  mirrors.  At  first  Shinto,  "the  way  of  the  gods,"  meant  only 
the  rites  and  ceremonies  of  worship,  among  which  those  relating  to 
purification  occupied  a  large  place.  Dr.  Griffis  says  in  "The  Eeligions 
of  Japan"  (p.  97):  "The  ideal  of  Shinto  is  to  make  people  pure  and 
clean  in  all  their  personal  and  household  arrangements;  it  is  to  help 
them  to  live  simply,  honestly  and  with  mutual  good  will;  it  is  to  make 
the  Japanese  love  their  country,  honor  their  imperial  house  and  obey 
their  emperor.  Narrow  and  local  as  this  religion  is,  it  has  had  grand 
exemplars  in  noble  lives  and  winning  characters." 

Present  day  Shintoists  are  trying  to  read  many  new  things  into  it 
in  order  that  it  may  have  undoubted  sanctions  of  a  rehgion,  but  the 
one  most  important  thing  that  Shintoism  has  given  to  Japan  is  the 
spirit  of  loyalty.  In  these  days  of  the  manifestation  of  an  almost  exag- 
gerated patriotism,  this  question  of  loyalty  is  the  one  that  has  been 
most  strongly  raised  against  Christianity.  Even  professors  of  the  Im- 
perial University  have  made  and  tried  to  prove  the  charge  that  it  is 
impossible  for  Japanese  Christians  to  be  loyal,  because  they  must  place 
Christ  above  the  Emperor.  Loyalty  is  a  good  thing,  which  ought  to  be 
conserved.  Three  or  four  years  ago  our  Japanese  Christian  brethren, 
in  nearly  all  their  public  lectures  and  in  many  of  their  sennons,  set  to 
themselves  the  task  of  trying  to  prove  by  arguments  that  Christians 
could  be  as  loyal  as  anybody  else.  Their  arguments  were  sound,  and 
no  doubt  had  weight  in  some  quarters,  but  after  the  war  with  China, 
when  ofiicers  of  the  army  and  navy  told  of  the  conduct  of  their  men, 
and  said  that  none  were  more  faithful,  devoted  and  trustworthy  than 
the  Christians,  the  proof  was  sufficient  and  convincing  to  all  who  were 
willing  to  accept  proof,  and  that  objection  to  Christianity  was  not 
heard  so  frequently  as  before.  "We  need  not  fear  that  loyalty  to  coun- 
try and«-king  will  be  weakened  by  learning  loyalty  to  Christ. 

Among  the  systems  that  are  naturalized  in  Japan,  the  one  most 
really  a  religion  is  Buddhism,  and  it  has  had  a  large  share  in  giving 
the  training  by  which  God  has  been  preparing  the  people  of  that 
empire  for  the  reception  of  His  plan  of  salvation.    It  has  done  much  in 


352  The  Student  Missionary  Appeal 

the  promotion  of  art,  education,  literature,  gentleness,  civilization  and 
religious  ideas,  and  it  still  has  a  strong  hold  on  the  thoughts  and  lives 
of  a  great  majority  of  the  people.  There  are  twelve  Buddhist  sects, 
some  of  wliich  have  recently  become  very  active  and  are  putting  forth 
all  their  strength  to  make  a  strong  stand  against  Christianity.  They 
do  not  hesitate  to  imitate  the  methods  of  the  Christians,  and  it  no 
longer  sounds  unfamiUar  to  hear  of  Buddhist  young  men's  and 
women's  associations,  temperance  societies,  summer  schools,  lecture 
associations,  etc.  Whatever  truths  there  may  be  in  Japanese  Bud- 
dhism are  thus,  under  the  stimulus  of  the  presence  of  Christianity, 
being  brought  to  the  front,  and  there  will  be  little  diflS.culty  in  show- 
ing their  superior  coim.terparts  in  the  teachings  of  our  Bible,  and  we 
can  further  hold  out  to  them  the  joyous  hopes  of  the  Christian  instead 
of  the  pessimism  and  stolid  resignation  of  the  Buddhist. 

Confucianism  in  Japan  is,  in  several  respects,  different  from  thai 
at  its  home  in  China,  having,  Uke  most  tilings  introduced  into  Japan 
from  other  lands,  been  subjected,  to  considerable  changes.  It  has  had 
much  influence  upon  ethical  tliinking  and  upon  domestic  duties  and 
the  relations  of  superiors  and  inferiors.  It  emphasizes  love,  righteous- 
ness, courtesy,  wisdom  and  fidehty.  You  are  all  familiar,  no  doubt, 
with  the  negative  Golden  Eule  of  Confucius,  "Do  not  to  another  what 
you  would  not  wish  him  to  do  to  you,"  and  recognize  its  great  inferi- 
ority to  our  Savior's  positive  form  of  the  same.  The  teachings  of  Con- 
fucius, though  practical,  are,  for  the  most  part,  incomplete  and  one- 
sided, in  that  they  emphasize  only  the  duties  and  responsibility  of  in- 
feriors to  their  superiors.  Its  keynote  is  reverence.  Yet  its  influence 
has  been  largely  good,  and  it  produced  splendid  results  in  courteous 
behavior  and  filial  respect  and  obedience.  It  is  a  sorrow  to  all 
thoughtful  men  in  Japan  to-day  that  there  has  been  a  great  falling  off 
in  the  practice  of  these  tilings,  and  many  fear  moral  shipwreck  for  the 
country,  as  they  note  increasing  unruliness  and  lack  of  reverence  on 
the  part  of  the  young.  It  has  been  thought  possible  to  counteract 
these  tendencies  by  reviving  the  teaching  of  the  old  Confucian  ethics 
in  the  schools,  but  the  results  are  meager  and  unsatisfactory.  Not  a 
few  are  now  watching  Christianity  and  wondering  whether  it  may  not 
hold  the  solution  of  the  difiiculty.  We  believe  that  it  does  carry  the 
power  to  solve  it,  and  here  again  we  see  that  its  mission  is  "not  to 
destroy,  but  to  fulfill." 

From  what  has  already  been  said  we  learn  that  there  are  truths  to 
be  conserved — truths  that  have  been  wrought  by  the  old  religions  into 
the  thought  and  life  of  the  people,  rather  than  those  of  mere  doctrinal 
statement.  I  am  not  competent  to  state  specifically  how  the  problem 
may  best  be  met,  but  I  am  inclined  to  repeat  in  a  slightly  modified 


Japan  and  Korea  353 

form  what  I  said  at  the  outset,  viz.,  that  these  truths  may  be  best  con- 
served by  a  prayerful  and  Spirit-led  teaching  of  the  Word  of  God,  ac- 
companied by  genuine  sympathy  for  the  Japanese  in  their  aspirations 
after  what  is  true  and  by  the  manifestation  of  "the  white  flower  of  a 
blameless  life."  This  cannot  be  done  in  our  own  strength.  "Commit 
thy  way  unto  the  Lord;  trust  also  in  Him,  and  He  shall  bring  it 
to  pass." 


WORK  FOR  WOMEN  IN  JAPAN 

Miss  Abbie  B.  Child 

Japan  is  adopting  Western  ideas  and  ways  so  rapidly  the 
opinion  sometimes  prevails  that  missionary  work  is  not  so  much 
needed  there  as  in  other  countries.  The  Western  traveler  in  Japan 
cannot  fail  to  be  impressed  with  the  signs  of  a  transition  state  every- 
where— trolley  cars  whizzing  by  the  strange  old  temples,  tall  factory 
chimneys  shooting  up  amid  the  low,  frail  houses,  the  electric  light 
shining  out  through  the  eye  of  enlightenment  in  Buddha's  forehead. 

Yet  the  traveler  would  also  be  impressed  with  the  apparent 
strength  of  idolatry.  In  India  and  China  the  temples  show  signs  of  age 
and  decay,  but  in  Japan  many  of  them  are  new,  and  all  are  compara- 
tively well  cared  for.  In  general,  idol  worship  seems  strong  and  vigor- 
ous— a  controlling,  powerful  element  in  the  life  of  the  people.  This 
is  specially  true  among  the  women,  as  shown  by  many  pathetic  signs 
of  their  faith.  Many  of  their  idols  have  children's  bibs  and  such 
things  hung  about  their  necks,  which  mothers  have  placed  there,  hop- 
ing that  their  children  might  be  favored  by  the  gods.  Then,  they  have 
their  gods  of  health.  If  a  woman  has  anything  the  matter  with  her 
she  goes  to  the  image  of  the  god  and,  supposing  that  her  arm  is  sore, 
she  rubs  the  image's  arm  and  then  her  own,  thinking  that  she  will  thus 
be  cured.  Many  of  the  images  have  parts  almost  worn  away  by  fre- 
quent rubbing,  showing  what  great  faith  the  people  have  in  their  idols. 

Old  Japan  required  of  its  women — ^besides  household  duties — only 
a  knowledge  of  etiquette,  the  arrangement  of  flowers  and  the  serving 
of  ceremonial  tea.  'New  Japan,  at  its  flrst  awakening,  wanted  its 
women  to  be  like  the  foreigners.  The  Empress  and  her  court  adopted 
foreign  dress  and  modes  of  living,  and  women  of  other  classes  followed 
their  example.  Missionary  women  were  importuned  for  help  to  carry 
out  the  new  ideas,  and  they  took  good  care  that  Christianity  had  its 
place  in  the  teaching.  Girls'  schools  were  crowded  and  women  were 
received  into  the  churches  by  the  hundreds. 

The  reaction  came.  A  wave  of  extreme  patriotism  spreading  over 
the  country  brought  great  prejudice  against  everything  foreign.    This 


354  The  Student  Missionary  Appeal 

had  much  more  effect  upon  the  life  of  the  women  than  upon  the  men. 
The  men  still  desired  a  knowledge  of  Western  ways  in  order  to  be  fitted 
to  fill  goTernment  oflices.  The  rising  commercial  spirit  demanded  this 
same  Imowledge  in  order  to  make  money.  But  this  was  not  necessary 
for  the  women.  The  men  might  be  aggressive  and  foreign  if  they 
chose,  but  for  their  wives  and  daughters  they  preferred  the  old,  quiet 
subjection,  the  abject  obedience,  rather  than  to  imitate  the  foreign 
women.  They  did  not  want  them  "to  walk  like  men,"  to  talk  in  the 
presence  of  men. 

Although  very  few,  compared  with  the  great  mass  of  women,  had 
been  affected  by  the  new  ideas,  or  had  shared  in  any  way  in  the  great 
awakening,  yet  a  beginning  had  been  made,  and  the  retrograde  move- 
ment, especially  in  the  education  of  women,  has  undoubtedly  post- 
poned their  elevation  for  we  do  not  know  how  long. 

While  Japanese  women  have  a  much  better  position  than  those  in 
other  Oriental  countries,  yet,  at  the  best,  they  are  generally  looked 
upon  as  babies  and  toys.  It  was  only  the  other  day  that  I  was  told  of 
an  enlightened  Japanese  gentleman  who  had  just  divorced  his  wife 
because  she  "talked  too  much."  As  a  rule  they  have  very  little  inde- 
pendence of  character.  They  cannot  go  against  or  beyond  the  public 
sentiment  about  them.  It  will  be  long  before  there  will  be  found 
among  them  a  Frances  Willard  or  a  Lady  Henry  Somerset,  who  will 
have  the  power  to  create  public  sentiment,  or  even  to  make  the  at- 
tempt. They  must  be  led  along  like  children  out  into  the  light  of 
Christian  womanhood. 

I  believe  that  the  next  few  years  will  afford  a  wonderful  oppor- 
tunity for  work  among  women  in  Japan.  The  time  is  coming  when 
educated  and  wealthy  men  will  want  intelligent,  cultured  ^vives,  and  it 
remains  for  mission  workers  to  labor  that  they  shall  be  Christian  wives, 
to  prove  that  women  can  stand  erect  beside  their  husbands,  may  be 
filled  with  high  and  noble  purposes,  and  yet  be  gentle,  sweet,  unselfish, 
loving  and  lovable.  The  foundations  for  such  work  are  already  laid. 
There  is  a  fine  body  of  missionaries  in  the  field  with  full  knowledge  of 
the  people,  their  language  and  customs.  Schools  are  established,  suit- 
able buildings  erected,  and  there  is  a  fine  company  of  native  Christian 
women,  full  of  zeal  and  earnestness,  in  the  sendee  of  our  Lord  Jesus 
Christ  and  in  the  work  of  making  Him  known  to  their  countrywomen. 
The  tide  has  turned  and  foreigners,  their  teachings  and  their  religion 
are  coming  into  favor  once  more. 

It  was  my  privilege  less  than  two  years  ago  to  attend  a  meeting 
under  the  auspices  of  Christian  women  in  the  city  of  Osaka.  More 
than  four  hundred  women  had  assembled  in  a  hall  to  celebrate  the 
birthday  of  the  Empress.     An  interesting  programme  of  essays,  ad- 


Japan  and  Korea  355 

dresses,  music  and  representations  of  events  in  Japanese  history  had 
been  well  planned  and  was  well  carried  out.  The  thoughts  and  senti- 
ments expressed  as  to  the  influence  of  Christianity,  and  the  position  of 
woman,  would  have  found  their  place  in  a  similar  gathering  in  our  own 
land.  The  women  themselves  were  most  attractive,  with  their  smil- 
ing faces  and  dainty,  soft-colored,  picturesque  garments.  I  could 
hardly  tliink  of  a  happier  life  than  one  spent  in  leading  these  dear 
women  out  into  the  light  and  freedom  of  the  gospel. 

By  a  table  of  statistics,  arranged  in  1896,  we  find  that  there  are 
now  234  single  lady  missionaries  at  work  in  Japan.  There  are  47  well- 
established  boarding  schools  for  girls,  with  about  2,500  pupils;  10 
Bible  training  schools,  with  238  students,  and  between  200  and  300 
Bible  women  at  work  among  their  people.  Among  these  women  are 
workers  who  would  be  rare  in  any  land.  Especially  do  I  remember  a 
dear  saint  whom  I  met  in  Okayama.  In  her  youth  an  irresponsible 
victim  of  the  immorality  which  is  the  open  sore  of  Japan,  the  blight 
that  falls  upon  so  many  women's  lives.  Out  of  much  tribulation  her 
robes  had  been  washed  white  in  the  blood  of  the  Lamb.  Her  strong, 
sweet  spirit  shone  in  her  face,  was  felt  in  the  very  touch  of  her  hand, 
and  one  did  not  need  to  be  told  that  she  was  a  ruling  spirit  and  peace- 
maker in  the  Church,  the  friend  and  consoler  to  all  who  were  in  sor- 
row, a  mother  to  her  Ishii  and  his  orphanage,  an  invaluable  helper  to 
the  missionary — in  short,  a  true,  devoted.  Christian  woman.  There  are 
millions  of  women  in  Japan  waiting  for  a  transformation  just  like 
this,  in  kind  if  not  in  degree,  waiting  for  the  power  of  the  Holy 
Spirit  to  be  brought  to  them  by  teachers,  brave  workers,  all-around 
missionaries  from  America,  many  new  ones,  we  hope,  in  this  audience 
here  to-day. 


THE   NATURE    OF   THE    WORK    THAT    AWAITS    THE    NEW 
MISSIONARY  TO   JAPAN 

Rev.  a.  D.  Hail,  of  Osaka,  Japan 

The  conditions  that  obtain  in  Japanese  life  and  society  so 
thoroughly  condition  the  work  to  be  done  there  that  the  new.  mis- 
sionary cannot  wisely  determine  his  work  and  how  he  shall  carry 
it  on  before  he  reaches  the  field.  The  exception  to  this  rule  is  to  be 
found  in  the  case  of  missionaries  specially  fitted  for  definite  lines  of 
work  that  they  are  sent  out  specifically  to  engage  in.  The  reason  for 
this  lies  in  the  fact  that  Japan  is  most  decidedly  a  two-sided  country. 
Some  superficial  observers  have  only  rose  colored  views  of  the  coun- 
try to  present  to  their  readers,  while  still  others  see  no  good  what- 


356  The  Student  Missionary  Appeal 

ever  in  Japan  and  the  Japanese.  There  is  an  element  of  truth  in 
both  views.  In  the  Japanese  language  there  is  a  class  of  ideas  to 
express  which  requires  a  "s}Tithesis  of  contradictories."  Thus  in 
order  to  express  the  idea  of  distance  the  two  terms  "near-far"  are 
used.  They  speak  of  the  near-far  of  a  place,  that  is,  its  distance.  And 
so  when  "temperature"  is  the  idea  to  be  expressed  they  would  write 
"the  heat-cold"  of  a  room  or  country  or  climatic  conditions.  Like 
this  is  the  case  with  Japanese  society;  it  is  a  "synthesis  of  contradic- 
tories." Almost  every  conceivable  phase  of  Japanese  life  has  its 
opposite,  its  contradictory,  and  these  contradictories  need  to  be  known 
in  order  to  rightly  understand  the  character  of  the  work  to  be  done. 

This  fact  Justifies  the  action  of  the  various  conferences  of  mis- 
sionaries in  recommending  that  a  new  missionary's  chief  work  for 
the  first  three  years  should  be  devoted  to  language  study.  This 
period  of  apprenticeship  to  the  language  not  only  is  a  benefit  to 
the  missionary  in  linguistic  lines,  but  he  is  at  the  same  time  acquir- 
ing a  knowledge  of  the  people,  a  knowledge  that  will  save  him  many 
mortifying  mistakes  and  prevent  him  from  alienating  numbers  of 
the  Japanese  with  whom  he  comes  in  contact  and  must  win  by  his 
work. 

On  going  to  Japan  the  new  missionary  will  find  that  his  work 
will  be  modified  by  the  circumstances  that  Japan  is  a  small  and  com- 
pact empire  and  that  in  this  land  of  limited  bounds  there  has  al- 
ready been  developed  a  Protestant  Church,  with  forty  thousand 
members,  an  able  ministry  and  many  faithful  evangelists  who  will 
be  co-laborers  in  the  work.  Tact  will  be  needed.  It  will  be  neces- 
sary for  the  missionary  to  understand  well  the  trying  circumstances 
under  which  the  Japanese  Church  is  placed  at  the  present  time. 
There  can  be  no  successful  work  where  missionaries  and  native  work- 
ers become  mutually  suspicious  of  each  other.  Wrong  ideas  are 
abroad  in  America  in  regard  to  Japanese  Christians,  ideas  that  may 
lead  new  missionaries  to  carry  on  their  work  from  the  standpoint 
of  an  entirely  wrong  conception  of  the  state  of  things.  It  should 
be  borne  in  mind  that  since  1889  there  has  been  a  great  reaction  in 
Japan  against  Western  things,  Christianity  being  classified  by  them 
as  a  Western  faith.  Christians  have  been  continually  charged  with 
disloyalty,  and  Christianity  has  been  regarded  as  a  religion  revolu- 
tionizing the  country  and  upsetting  some  of  the  fundamental  ideas 
of  the  Japanese  pohtical  system.  It  is  true  that  the  Chinese-Japanese 
war  furnished  the  Christians  a  splendid  opportunity  to  give,  by  their 
works  of  loyalty,  by  encouraging  the  soldiers,  by  nursing  the  sick  in 
the  hospitals,  a  practical  answer  to  all  such  charges.  This  brought 
them  into  high  favor  with  the  leaders  of  Japan,  both  civil  and  mili- 


Japan  and  Korea  357 

tar}\  This,  however,  only  served  to  stir  up  all  the  more  the  opposi- 
tion of  the  other  religionists  of  Japan  and  it  is  the  brunt  of  the  un- 
scrupulous methods  of  these  antagonists  that  they  now  have  to  meet. 

The  nature  of  some  of  the  opposition  to  Christianity  has  had 
much  to  do  with  the  efforts  of  Japanese  Christian  leaders  in  working 
up  apologetics  along  the  line  of  those  half  truths  which  are  to  be 
found  occasionally  in  the  old  religions  of  the  country.  Doubtless 
there  is  here  an  interesting  field  of  work.  In  connection  with  this, 
however,  there  has  arisen  the  idea  that  there  are  Japanese  Christian 
leaders  who  axe  seeking  to  develop  a  purely  Japanese  Christianity, 
*'Japanizing  Christianity  rather  than  Christianizing  Japan,"  as  some 
one  has  expressed  it.  This  report  has  produced  a  feeling  of  un- 
easiness in  some  home  circles,  possibly,  also,  wdth  others.  If  there 
has  been  anything  of  this  kind  it  will  be  found  that  the  leaders  are 
without  any  great  number  of  followers.  In  the  whole  orthodox 
Christian  body  in  Japan  there  are  but  few,  if  any,  who  have  this  ambi- 
tion for  the  impossible.  That  there  may  be  developed  a  type  of 
phraseology  peculiar  to  the  hundreds  of  years  of  the  influence  of 
Buddliism  upon  the  language  is  true  enough.  There  are  "water- 
marks of  age"  even  in  our  Old  and  New  Testaments.  They  show  the 
influence  of  the  civilizations,  religions  and  customs  of  the  times  and 
countries  in  which  the  various  authors  lived.  Our  Western  sysl;em3 
of  theology  bear  the  impression  of  Greece,  Kome,  Geneva,  Oxford 
and  New  England.  Here,  too,  we  may  expect  something  similar. 
There  may  be  snatches  of  truth  in  Shintoism,  Buddhism  and  Con- 
fucianism. In  Christianity  there  is  nothing  antagonistic  to  any 
actually  admirable  thing  in  any  of  the  old  religions  in  this  country. 
It  comes  to  rescue  them  from  the  false  uses  to  which  they  bear  wit- 
ness, transforming  and  consecrating  them  to  the  service  of  Him 
who  is  the  incarnation  of  all  truth. 

I  feel  that  this  thing  of  rightly  understanding  the  point  of  view 
of  Japanese  leaders  is  of  paramount  importance  to  the  new  missionary 
to  Japan.  No  proper  conception  of  the  nature  of  the  work  can  be 
attained  without  it. 

With  these  general  principles  understood  it  only  remains  to 
briefly  specify  the  lines  of  work  open  to  the  new  missionary. 

The  older  fomis  of  work  still  need  to  be  carried  on  until  the 
Japanese  can  completely  take  them  over.  The  theological  schools 
are  still  to  be  manned.  Each  year  there  is  an  increase  in  the  number 
of  capable  Japanese  leaders  coming  on,  but  the  missions  generally 
find  it  to  be  important  to  retain  a  quota  of  men  in  each  of  these  in- 
stitutions.    The  same  is  true,  also,  of  the  other  branches  of  educa- 


358  The  Student  Missionary  Appeal 

tional  work  which  are  preparatory  to  the  theological  and  that  are 
to  equip  an  intelHgent  Christian  laity. 

The  touring  evangehstic  work,  city  evangelistic  work  and  the 
Bible  woman's  work  are  all  awaiting  their  reinforcements  that  they 
may  be  carried  on  both  more  extensively  and  intensively. 

Of  the  newer  forms  of  work  there  may  be  mentioned  first  of  all 
the  kindergarten.  There  are  now  several  very  successful  ones  in 
operation  conducted  by  some  of  our  most  gifted  and  talented  Amer- 
ican missionary  ladies.  They  have  been  quite  successful  in  reaching 
the  mothers.     This  branch  of  Christian  effort  is  still  in  its  infancy. 

The  commercial  expansion  of  the  empire,  incident  to  the  influx 
of  the  indemnity  collected  from  China,  has  wonderfully  developed 
the  cotton  spinning  industry.  More  than  half  a  million  of  spindles 
are  now  in  operation  in  Japan.  This  brings  a  large  influx  of  oper- 
atives into  the  various  large  cities,  many  of  them  being  children, 
both  boys  and  girls,  and  also  many  thousand  women.  A  little  work 
among  these  has  been  begun,  but  waits  to  be  widened. 

The  work  of  training  Bible  women  and  superintending  their 
work  is  also  one  that  is  assuming  enlarged  proportions,  but  needs  to 
be  more  widely  extended. 

The  girls'  school  problem  also  awaits  solution  and  the  patient, 
untiring  routine  devotion  of  some  consecrated  souls.  This  branch 
of  the  work  has  met  with  more  opposition  than  almost  any  other. 
The  stock  objections  to  these  schools  are  that  they  are  detrimental  to 
the  good  manners  of  Japanese  girls;  they  educate  them  for  an  Utopian 
state  of  things;  they  unfit  them  to  become  the  wives  of  Japanese 
men;  they  "Westernize  them;  they  graduate  women  well  up  in  English 
who  know  but  little  of  the  language  of  their  own  country;  they  en- 
gender pride.  One  of  the  most  prominent  of  the  missionary  educators 
engaged  in  the  girls'  school  work  in  Japan  says:  "Patient  continu- 
ance in  doing  well  the  work  we  can  do  in  this  line  is  all  that  under 
present  conditions  can  be  done.  The  efforts  of  the  past  ten  years  to 
elevate  women  by  means  of  education  have  been  far  in  advance 
of  public  sentiment  or  sympathy.  Christian  education  has  had  but 
little  chance,  though  its  influence  has  been,  in  my  humble  opinion, 
very  great  and,  comparatively  speaking,  of  wide  extent.  I  believe 
that  the  Christian  schools  should  be  maintained  ready  to  meet  the 
demand  that  will  certainly  be  made  upon  them  when  the  leaven  now 
working  has  made  itself  more  widely  felt." 

The  orphanage  work  is  also  one  that  must  more  and  more  engage 
the  attention  of  missionaries.  Japan  is  sometimes  subject  to  im- 
mense calamities.  One  earthquake  seven  years  ago  destroyed  ten 
thousand  lives  inside  of  four  minutes.     A  tidal  wave  of  two  vears 


Japan  and  Korea  359 

ago  swept  off  tliirty  thousand.  Local  floods  sometimes  sweep  away 
villages.  All  tliis  means  many  thousands  of  children  rendered  home- 
less and  orphans.  Several  important  orphanages  have  already  been 
established,  but  there  ought  to  be  more. 

The  new  missionary  going  to  Japan  willing  to  follow  the  lead- 
ings of  Divine  Providence  and  get  his  adjustments  to  his  work  pa- 
tiently will  find  a  wide  field  of  work,  whose  blessed  results  will  en- 
large almost  endlessly. 


THE    SPECIAL    QUALIFICATIONS    REQUIRED    OF   THE 
MISSIONARY  TO  JAPAN 

Rev.  Thomas  C.  Winn,  of  Japan 

What  I  have  to  say  does  not  apply  particularly  to  the  new  mis- 
sionarj'^,  but  to  every  missionary  in  Japan. 

1.  The  first  thing  I  wish  to  mention  is  adaptability;  the  power  of 
the  missionary  to  adapt  himself  to  circumstances  not  only,  but  to  the 
work  which  he  finds  is  to  be  done. 

I  went  to  Japan,  wishing  and  intending,  to  do  evangelistic  work. 
And  I  made  this  known,  at  the  same  time  stating  that  I  did  not  expect 
to  engage  in  educational  work.  Within  a  week,  however,  after  reach- 
ing my  field  I  found  myself  in  school  work.  And  from  that  time  to 
this  I  have  given  more  or  less  of  my  time  to  teaching,  being  providen- 
tially led  to  do  so.  But  when  I  consider  some  of  the  results  of  that 
work  I  am  not  sorry  to  have  had  a  share  in  it.  To-day  there  sits  on 
this  platform  one  of  the  graduates  of  our  school.  His  name  is  Mr. 
Aoki,  which  means  Mr.  "Green  Tree."  I  trust  he  is  a  green  tree,  i.  e., 
a  living,  growing  man,  who  will  be  fitted  to  do  good  work  for  his  coun- 
try when  he  returns. 

It,  therefore,  becomes  the  missionary  not  to  be  too  certain  and  pos- 
itive as  to  just  what  he  will  or  will  not  do.  He  ought  to  hold  that  deci- 
sion somewhat  in  abeyance,  and  be  ready  to  give  himself  to  whatever 
may  be  found  awaiting  and  needing  him  most. 

2.  The  missionary  ought  to  be  a  man  of  studious  habits.  I  am 
aware  that  this  is  nothing  new.  It  is  necessary  for  a  minister,  wher- 
ever he  may  be  placed.  But  my  mention  of  this  qualification  has  espe- 
cial reference  to  the  missionary  in  his  efforts  in  the  study  of  the  lan- 
guage of  his  adopted  country.  In  order  to  learn  that  language  or 
enough  of  it  to  be  useful  a  man  must  give  himself  to  the  work  with  all 
possible  energy  and  courage,  determined  to  persevere  for  years  in  the 
effort.  I  am  frequently  asked:  "How  long  did  it  take  you  to  learn 
the  Japanese  language?"    I  had  been  in  Japan  four  or  five  years  before 


360  The  Student  Missionary  Appeal 

I  felt  at  all  at  home  in  the  use  of  that  language.  And  I  know  but 
a  little  of  it  yet.  As  long  as  we  may  remain  there  we  have  to  study 
that  language  constantly.  With  the  preparation  of  nearly  every  ser- 
mon that  we  preach,  some  new  expression  must  he  mastered  in  order 
to  preach  the  sermon  properly. 

I  repeat,  the  missionary  to  Japan  ought  to  able  to  give  himself 
cheerfully  to  dihgent  study,  for  only  thereby  can  he  become  able  to 
declare  that  Word  which  is  the  power  of  God  unto  salvation  to  them 
that  believe. 

3.  I  believe  also  that  the  missionary  ought  to  be,  above  all  men,  a 
patient  man.  There  are  peculiar  difficulties  continually  arising  in  for- 
eign missionary  work,  because  we  do  not  fully  understand  the  peo- 
ple, and  the  people  do  not  understand  us.  Let  me  give  a  single  example 
of  the  difference  between  our  own  and  the  Japanese  manners  and  cus- 
toms. The  Japanese  have  a  custom  of  passing  refreshments  at  the 
time  of  funerals.  I  have  talked  with  my  Japanese  friends  about  this, 
and  I  find  it  has  notliing  to  do  with  their  religion.  It  has  not  anything 
about  it  which  is  of  a  religious  significance,  and  so  they  wish  to  do  it 
in  connection  with  Christian  funerals.  It  is  to  us  a  very  distasteful 
custom;  one  that  we  cannot  enjoy.  Being  an  act  of  politeness,  ac- 
cording to  their  etiquette,  when  we  witness  that  custom,  it  is  not  nec- 
essary that  we  should  be  grieved  over  it.  We  ought  to  be  able  to  have 
patience  with  it.  And  so  it  is  with  a  multitude  of  things.  I  know  that 
the  Japanese  have  to  exercise  patience  concerning  many  things  which 
they  find  in  us.  If  that  be  so,  much  more  ought  we  to  be  ready  to  bear 
with  whatever  may  be  trying  and  call  for  patience  on  our  part. 

4.  Above  all  characteristics  of  the  man  himself,  love  for  the  peo- 
ple is  essential.  If  a  man  does  not  love  the  people  to  whom  he  is  sent 
he  would  better  stay  at  home.  But  if  he  really  loves  the  people  for 
whom  he  is  working  we  can  overlook  his  lack  of  a  great  many  other 
things.  Before  I  went  to  Japan  I  heard  it  said  about  home  work: 
"Love,  and  then  say  what  you  please."  That  is,  if  people  see  that  a 
minister  preaches  in  love,  his  message  will  have  influence  with  them, 
though  it  may  contain  things  otherwise  hard  to  bear.  Love  is  a  lan- 
guage which  all  people  understand.  Though  you  may  not  put  your 
thoughts  into  words  that  they  will  understand,  they  will  very  quickly 
know  whether  you  love  them  or  not.  If  love  is  found  to  be  lacking 
the  person  whose  heart  is  devoid  of  it  can  be  of  but  little  service  to  the 
Japanese.  If  a  man  be  without  love  which  is  ever  manifesting  itself, 
he  cannot  make  up  for  that  by  any  accomplishments  that  may  be  his. 

This  morning  we  heard  two  addresses  on  the  qualifications  of  mis- 
sionaries. I  do  not,  of  course,  decry  in  the  least  degree  anything  that 
was  said  in  them.    Such  men  are  certainly  needed.    I  most  fully  be- 


Japan  and  Korea  361 

lieve  that  men  of  the  highest  abihties  will  find  opportunity  for  their 
largest  improvement  and  use  in  foreign  missionary  work.  But  I  could 
not  help  feeling  that  the  standard  that  was  raised  was  so  high  that  it 
would  almost  stagger  me;  that  it  would  almost  take  away  my  courage 
if  I  were  a  young  man  contemplating  seeking  an  appointment  by  a 
foreign  Board.  I  do  not  believe  that  that  is  the  only  kind  of  men 
whom  God  can  use  in  the  foreign  field. 

I  remember  to  have  had  heard  or  read  a  remark  of  Abraham  Lin- 
coln's, from  which,  in  a  roundabout  way,  I  have  taken  a  good  deal  of 
comfort.  Mr.  Lincoln  said  that  he  believed  God  must  like  homely  peo- 
ple or  He  would  not  have  made  so  many  of  them!  I  believe  God  must 
like  people  of  ordinary  abilities  or  He  would  not  have  made  so  many  of 
them.  I  wish,  further,  to  enunciate  my  belief  that  the  bulk  of  the 
world's  work  is  being  done  and  must  ever  be  done  by  men  and  women 
of  ordinary  ability  and  common  attainments.  Men  and  women  of  this 
class  can  be  missionaries.  They  can  do  work  there  as  well  as  work  here 
at  home.  But  they  must  have  God's  Holy  Spirit.  Every  missionary  is 
powerless  without  the  Divine  Spirit. 

Let  the  Spirit  of  God  take  possession  of  his  soul  and  every  man, 
no  matter  what  his  talents,  can  go  as  a  missionary  and  glorify  his 
Master. 

If  any  of  you  tliink  of  going  as  missionaries  let  your  first  pur- 
pose be  to  have  the  Spirit  of  God  within  you.  Eesolve  to  be  a  "Spirit- 
filled"  man  or  woman.  With  your  talents  consecrated  to  Him,  God 
will  use  you.  Going  forth  in  His  strength  and  in  His  name,  I  can  prom- 
ise you  that  the  missionary  life  will  bring  you  as  great  a  fullness  of 
joy  and  blessing  as  any  other  life  that  you  can  live. 


THE  INFLUENCE  OF  MISSIONARY   WORK   UPON   THE    LIFE 
OF  THE  KOREANS 

Rev.  Daniel  L.  Gifford,  of   Korea 

Some  of  the  young  people  present  in  this  audience  to-day  who  are 
debating  in  their  minds  their  personal  duty  to  the  foreign  field  may 
have  their  thoughts  so  centered  on  the  darker  phases  of  the  question, 
the  things  they  must  give  up  and  the  difficulties  they  must  encounter 
should  they  become  foreign  missionaries,  that  they  forget  that  there  is 
a  bright  side  of  the  question  as  well.  To  such  I  bring  this  message: 
Think  as  well  of  the  blessings  that  God  gives  to  the  worker  in  foreign 
lands.  One  of  these  is  the  joy  of  not  only  seeing  as  a  fruit  of  his  labor 
the  bringing  of  souls  into  the  kingdom,  but  the  beholding  of  these 


362  The  Student  Missionary  Appeal 

same  lives  changed  day  by  day  into  the  image  of  Christ,  as  the  result  of 
the  Divine  message  he  has  brought  them. 

That  you  may  get  an  all  around  view  of  the  subject  of  the  influ- 
ence of  missionar}-  work  upon  the  lives  of  Koreans  let  me,  in  the  first 
place,  admit  that  we  are  occasionally  afiiicted  with  false  inquirers — 
men  upon  whose  daily  lives  no  real  influence  has  been  exerted  at  all. 
Perhaps  due  to  the  popular  report  that  the  French  fathers,  with  whom 
the  people  continually  confuse  us,  now  and  then  interest  themselves 
in  the  lawsuits  of  their  converts,  men  seek  to  attach  themselves  to  us 
as  adherents,  in  the  hope  that,  by  so  doing,  they  may  secure  the  aid  in 
their  rival  cases  before  the  magistrates  of  the  political  influence  which 
we,  as  foreigners,  are  supposed  to  possess.  But  as  they  find  that  it  is 
our  mission  poHcy  not  to  take  up  such  cases,  their  interest  soon  dis- 
appears. Be  it  noted,  however,  that  occasionally  men  with  such  ulte- 
rior aims,  or  those  whose  real  motive  is  the  desire  to  get  emplo}Tnent, 
develop  into  genuine  inquirers  as  the  Holy  Spirit,  through  the  Word  of 
God,  takes  hold  upon  their  hearts. 

You  may  perhaps  be  under  the  impression  that  it  is  an  easy  thing 
for  a  Korean  to  become  a  Christian.  If  so,  let  me  disabuse  your  mind. 
From  the  moment  the  man  decides  for  Christ,  a  complete  revolution  in 
the  tenor  of  his  life  begins.  One  of  the  great  days  for  the  worship  of 
ancestors  arrives,  and  on  conscientious  grounds  he  refuses  to  join  in 
the  worsliip.  Immediately  he  finds  himself  in  trouble,  and  this  is  espe- 
cially true  if  he  happens  to  belong  to  the  yangban,  or  instructor 
class,  whose  claims  to  social  superiority  depend  so  largely  upon  the 
universally  strict  adherence  to  the  system  of  Confucius,  who  taught,  as 
one  of  the  "five  relations,"  the  division  of  all  the  people  of  the  realm 
into  two  classes,  the  gentleman  and  the  "low  fellow."  To  class  pride  is 
added  a  measure  of  superstitious  fear.  Hence  our  Christian  finds 
himself  opposed  by  the  bitter  anger  of  the  men  of  his  family,  and  aU 
his  near  and  distant  relatives,  not  to  mention  the  dislike  and  ridicule 
of  the  rest  of  the  community.  If  nearly  all  the  members  of  the  village 
happen  to  be  his  relatives  we  can  imagine  his  hard  lot.  When  a  num- 
ber of  Christians  live  in  the  same  neighborhood,  of  course,  the  condi- 
tions are  not  so  severe.  One  yanghan  complained  to  me  that  giving  up 
ancestral  worship  made  it  almost  impossible  for  him  to  marr}-  off  his 
children  in  his  own  social  class.  The  Christian  decides  to  burn  the 
implements  of  demon  worship.  At  once  he  is  assailed  by  the  tears  and 
imprecations  of  the  female  part  of  his  household.  Suppose,  in  the 
days  of  his  heathen  ignorance,  he  had  contracted  plural  marriage  rela- 
tions. He  has  now  a  xery  delicate  and  painful  duty  to  perform,  in 
view  of  the  Church  law  framed  in  America,  wliich  requires  him  to  put 
away  all  his  wives  and  offspring,  except  the  first  wife  and  her  cliildren. 


Japan  and  Korea  363 

Then,  as  a  man  who  refuses  to  follow  the  almost  universal  customs  of 
drinking  and  gambling,  he  is  considered  "peculiar."  If  he  is  a  mer- 
chant, Christian  principle  requires  that  he  mend  his  ways  to  a  course  of 
strict  honesty  in  his  transactions;  and  that  the  step  is  a  hard  one  can 
be  seen  from  the  fact  that  the  delusion  is  common  among  Koreans  that 
the  merchant  who  will  not  cheat  and  defraud  cannot  do  business. 
Then  if  the  Christian  has  been  following  a  sinful  occupation,  or  one 
of  doubtful  morality,  he  must  give  it  up.  The  observance  of  the  Sab- 
bath he  finds  also  difficult  in  a  country  where  nearly  every  one  lives 
from  hand  to  mouth,  and  all  the  rest  of  the  community,  except  the 
Christians,  Avork  or  do  business  on  Sunday;  and,  again,  if  he  lives  in 
the  country,  where  the  fifth  day  market  for  his  region  falls,  every  now 
and  then,  upon  the  Sabbath.  One  of  his  minor  difficulties  is  mental 
confusion  over  the  denominational  differences  of  the  various  missions, 
which  differences,  I  may  say,  many  of  the  missionaries  seek  to  min- 
imize in  their  teachings.  He  is  troubled,  too,  with  certain  things  in 
the  Scriptures,  in  a  way  peculiar  to  the  Eastern  mind.  For  instance, 
in  the  parable  of  the  unjust  steward  (Luke,  16th  chapter),  taking  a 
very  literal  view  of  the  shifty  procedure  of  the  man,  which  is  just  what 
a  Korean  would  have  done  under  the  circumstances,  he  is  confused 
with  what  is  to  him  the  moral  paradox  of  the  passage. 

You  may  like  to  know  what  changes  for  the  better  we  see  in  the 
lives  of  the  Korean  Christians.  In  view  of  the  variations  in  character 
of  the  church  members  in  the  home  land,  it  is  superfluous  that  I  tell 
you  that  we  have  weak  Christians  and  strong  Christians.  The  two 
great  temptations  for  our  converts  are  to  dishonesty  and  immorality, 
and  occasionally  one  will  fall.  But,  on  the  other  hand,  I  have  known 
men  to  move  away  from  their  native  villages  rather  than  resume  the 
ancestral  worship.  Women  who  have  passed  from  bondage  of  the  fear 
of  demons  to  the  joyous  freedom  they  experience  in  the  love  of  Christ 
testify  that  they  "feel  relieved  of  such  a  burden";  that  "it  is  almost  as 
if  they  were  living  in  another  world."  I  know  of  homes  that  are  hap- 
pier. The  Korean  brethren  are  quick  to  notice  the  exalted  place  the 
wife  occupies  in  the  missionary  home,  with  the  result  that  their  own 
wives  get  better  treatment.  Drinking  and  other  bad  habits  are  aban- 
doned. Men,  for  the  sake  of  conscience,  change  their  occupations. 
For  example,  I  remember  one  Christian  man,  whom  I  met  in  Pyeng- 
yang,  who  had  formerly  made  an  excellent  profit  from  the  painting  of 
pictures  to  be  used  in  heathen  worship,  but  having,  from  a  sense  of 
duty,  given  up  the  business,  was  at  that  time  finding  it  difficult  to 
live.  In  Sabbath  observance  there  is  much  improvement.  One  young 
merchant,  doing  business  on  borrowed  capital,  had  to  return  the 
monev  to  its  owner,  because  he  refused  to  keep  open  on  Sunday.    But 


364  The  Student  Missionary  Appeal 

in  his  fidelity  lie  was  prospered,  for  he  soon  secured  from  another  man 
the  money  to  open,  across  the  street,  a  still  larger  shop  than  the  one 
he  had  lost  for  conscience's  sake.  In  the  native  Christians  who  study 
their  Bibles  one  can  observe  an  ennobling  of  character,  that  is  per- 
ceptible even  in  the  expressions  of  their  faces.  One  occasionally  sees- 
revealed  in  them  a  simplicity  of  faith  that  is  touching.  In  one  region 
in  the  North  the  Christians  confidently  declare  that,  when  the  cholera 
was  epidemic,  as  the  result  of  prayer,  their  families,  and  in  some  cases- 
their  villages,  were  spared,  when  all  about  them  the  people  were  dying. 
According  to  their  means  they  are  willing  givers  to  the  Lord.  They 
are  warmly  patriotic;  they  take  on  readily  an  esprit  de  corps,  which 
makes  them  aggressive  workers  for  the  salvation  of  other  Koreans.  In 
the  church  services  they  are  quiet  and  reverent.  There  is  something 
wonderfully  suggestive  in  the  attitude  adopted  by  the  Christian  Ko- 
reans in  prayer.  Sitting  as  they  do  on  the  floor  of  the  church,  w^hen 
the  time  for  prayer  arrives,  they  bow  their  bodies  forward  till  the 
forehead  or  the  hat  brim  touches  the  floor.  This  a  form  of  the 
Oriental  prostration.  This  Oriental  prostration  suggests  the  thought 
not  only  of  profound  reverence,  but  of  complete  submission  to  the 
will  of  the  Superior.  While  in  that  position  the  Superior  can  work 
what  He  will  upon  the  humble  form  before  Him.  My  hearers,  is  not 
that  the  mental  attitude  you  and  I  ought  to  take  before  God;  com- 
pletely surrendered,  that  Jesus  Christ  may  cleanse  from  the  heart  all 
its  selfishness  and  sin,  and  fill  the  place  thus  made  empty  with  His  own 
blessed  presence  and  the  "more  abundant  life"? 


THE  NEEDS  OF   KOREA 
Rev.  James  S.  Gale,  of  Korea 

I  am  reminded  of  an  ex-ofiicial  who  called  on  me  one  day  in  Fusan 
and,  after  the  necessar}'  salutations,  announced  that  he  had  a  matter 
of  exceeding  great  importance  to  lay  before  rne.  It  was,  in  fact,  so  im- 
portant that  he  v,-ould  not  mention  it  that  day,  but  would  call  for  the 
special  purpose  the  morning  following.  The  next  day  he  came,  and 
this  was  the  proposal:  "The  teacher  (referring  to  me)  will  take  a 
knife  and  open  a  vein  in  his  wrist,  and  I  will  open  one  in  mine;  we  will 
mix  the  blood  and  then  be  brothers.  If  you  die,  then  I  die  with  you, 
and  if  I  die  the  brother  will  die  with  me."  When  I  urged  our  friend- 
ship without  this,  he  shook  his  head  and  wrote  with  Ms  finger  on  the 
ground:  "There  is  no  faith  without  the  blood."  "But  this  is  my  doc- 
trine," I  said:  "Jesus  the  Savior  shed  His  blood  to  make  a  covenant 
of  brotherhood.  Your  greatest  need  is  not  a  covenant  with  me,  but 
one  with  Him." 


Japan  and  Korea  365 

Again,  on  a  journej^  north,  I  was  confronted  by  the  governor's 
yamen  runners  and  ordered  to  his  official  quarters.  There  I  found 
him  standing,  with  his  retainers  on  each  side,  amid  great  display.  The 
pride  of  life  was  written  on  his  face  as  he  received  me,  a  benighted  bar- 
barian from  the  dark  land  on  the  outskirts  of  the  universe.  "Where 
have  you  come  from?"  said  he.  "From  Me-gook"  (United  States), 
said  I.  "And  where  is  the  Me-gook  you  speak  of?"  he  asked.  "Many 
miles  from  here,"  I  said.  "In  which  direction  would  you  go  to  reach 
it?"  he  inquired.  "By  either  way,"  I  said,  "east  or  west."  "You  mis- 
understand me,"  he  repeated.  "How  could  you  go  by  east  or  west  and 
arrive  at  one  and  the  same  point?"  "Because  the  world  is  round,"  was 
my  reply.  "No!  no!"  said  he,  "not  round.  'The  heavens  are  round,  but 
the  earth  is  flat,'  "  quoting  from  Confucius. 

If  they  know  not  the  simplest  earthly  thing,  how  can  they  know 
of  heavenly  things?  The  gospel  it  is  that  opens  the  way  for  primary  as 
well  as  for  higher  education. 

Under  all  such  circumstances  I  find  there  is  nothing  gained  by 
argument.  Argument  touches  the  head,  not  the  heart.  We  have  to 
wait  until  trouble  or  pain  or  sickness  gives  us  the  opportunity  by  love 
and  tenderness  to  reach  them,  and  this  avails  mvich  more  than  argu- 
ment. 

Another  need  is  exemplified  in  their  language.  So  vague  and 
visionary  it  has  become  through  the  influence  of  Confucius,  that  there 
are  to-day  not  terms  sufficient  to  express  the  teachings  of  the  gospel. 
Their  eternal  life  means  only  the  continuation  of  the  family  line  from 
father  to  son.  Eesurrection  means  transmigration.  Sin  means  an  of- 
fense against  the  state.  Holiness  means  the  state  of  a  sage  like  Con- 
fucius. 

There  are  in  Korea  two  languages,  one  that  reaches  the  brain  by 
way  of  the  eye  and  the  other  by  way  of  the  ear.  When  they  write  they 
must  first  translate  it  into  the  ear  language,  and  when  they  read  the 
process  is  reversed.  The  eye  language  takes  twenty  years  to  learn,  and 
differs  as  widely  from  the  ear  language  as  Latin  differs  from  English. 

The  gospel  of  Jesus  has  proved,  in  the  histor}'  of  the  past,  the 
greatest  simplifier  there  is  of  the  ordinary  forms  of  human  speech. 

Another  need  is  illustrated  thus:  One  cold  morning  I  noticed 
that  the  lad  who  was  leading  my  pony  bowed  frequently  to  the  sacred 
trees  along  the  way.  Later,  when  the  sun  came  out,  he  looked  at  me 
smiling,  and  said:  "I'm  so  glad  God  is  thinking  of  me  and  letting  the 
sun  shine,  for  He  knows  I  have  no  overcoat."  I  said,  "I  am  glad  to  see 
that  you  are  grateful  to  God,  but  why  do  you  not  bow  and  thank  Him 
instead  of  worshiping  the  trees?"  "True,"  said  he,  "but  God  is  so  far 
off  I  cannot  see  Him;  I  can  see  the  trees,  and  so  I  thank  them  instead." 


366  The  Student  Missionary  Appeal 

It  was  to  me  a  pathetic  appeal  for  the  Mediator,  who  came  in  human 
form  to  reveal  to  our  dim  eyesight,  God.  May  the  need  of  the  poor 
benighted  pony-boy  appeal  to  every  heart  here.  America  has  duties 
beyond  her  own  borders.  Korea  sorely  needs  her  help.  Shall  we  not 
send  it  the  only  hope  for  a  lost  nation — the  gospel  of  Jesus  Christ? 

QUESTIONS 

Q.  Is  Korea  altogether  open  to  the  missionary?  A.  There  is  no 
place  in  Korea  where  you  cannot  travel  safely. 

Q.  Is  it  true  that  in  Korea  there  are  whole  cities  and  provinces 
discussing  the  questions  whether  they  shall  be  Christian  or  not?  A. 
I  have  heard  that  in  the  northern  part  there  have  been  almost  whole 
districts  coming  under  the  power  of  the  gospel  since  the  war. 

Q.  How  large  a  proportion  of  the  Koreans  are  Christians?  A. 
The  population  of  Korea  is  12,000,000  or  15,000,000.  There  are 
about  1,000  baptized  Christians, 

Q.  In  Japan  has  the  effect  of  the  late  war,  on  the  whole,  been  fa- 
vorable to  Christianity?  A.  I  think  it  has,  most  decidedly.  It  has 
given  the  Japanese  Christians  a  chance  to  clear  themselves  of  the 
charge  that  Christianity  had  in  it  something  of  disloyalty  to  Japan. 

Q.  Is  it  the  opinion  of  missionaries  in  Japan  that  native  workers 
will,  in  a  short  time,  be  able  to  do  the  work  alone?  A.  The  native 
Church  of  Japan  has  done  and  is  doing  very  much  for  the  evangeliza- 
tion of  Japan.  But  the  Church  is  not  strong  enough  yet  to  combat 
with  the  number  of  foes  that  oppose  it.  Though  the  Church  is 
doing  well,  there  is  a  large  region  untouched.  This  is  work  the  mis- 
sionary must  do.  The  leading  Japanese  in  the  Church  take  this  view 
and  welcome  all  missionaries, 

Q.  What  is  the  position  of  women  in  Korea?  A.  The  women  of 
Korea  are  shut  indoors.  They  are  not  supposed  to  take  any  part  in 
anything  outside  their  houses.  All  work  that  has  been  done  among 
the  women  is  bringing  forth  much  fruit, 

Q,  What  has  medical  work  accomplished  in  Korea?  A,  The  med- 
ical work  has  made  great  strides.  The  doctors  have  more  than  they 
can  do.  We  no  longer  need  the  medical  work  as  a  means  of  opening  up 
the  coimtry,  but  the  need  of  medical  treatment  is  so  terrible  that  there 
is  a  great  future  for  medical  missions.  We  want  doctors  who  believe 
thoroughly  in  the  gospel  and  preach  it  continually. 

Q.  Is  Christianity  in  Japan  assuming  a  Unitarian  tendency?  A. 
I  don't  think  that  Japanese  Christianity  is.  The  few  leaders  who 
have  swung  over  to  it  have  lost  their  influence, 

Q.  What  is  the  present  tendency  in  the  Doshisha,  founded  by 
Joseph  Neesima?  A.  The  present  teachers  in  the  school  you  might 
locate  with  the  Unitarians,     The  institution  is  not  in  favor  with  the 


Japan  and  Korea  367 

Christians  of  Japan.  I  believe  it  will  yet  be  landed  on  its  feet,  for 
it  was  so  providentially  founded. 

Q.  Which  native  religion  is  strongest  in  Japan?  A.  The  actual 
state  of  things  is  that  the  three  are  merged  in  the  minds  of  Japanese. 
The  strongest  is  Buddhism.  The  reformed  Buddhism  is  stronger  and 
more  aggressive.     Shintoism  is  being  revived  somewhat  at  present. 

Q.  "V\liat  is  the  religion  of  the  present  ruler  of  Japan?  A.  His 
own  attitude  nobody  knows.  His  only  religion  is  the  worship  of  his 
ancestors.     He  himself  is  an  object  of  worship. 

Q.  What  is  the  present  need  of  medical  missionaries  in  Japan? 
A.  I  think  the  need  of  medical  missionaries  is  very  slight.  The 
Japanese  are  well  supplied  with  their  own  medical  men,  well  trained, 
and  some  of  wide  fame. 

Q.  What  is  the  relative  strength  of  Protestants  and  Eoman 
Catholics  in  Japan?  A.  I  would  estimate  the  Greek  and  Roman 
Churches  together  at  about  60,000  people,  and  the  Protestants  at 
about  40,000. 


MESSAGES  FROM   FOUR  JAPANESE 

Mr.  C.  Aoki  said:  The  Japanese  love  religion.  They  are  ready  to 
fight  and  die  for  religion.  In  the  ancient  time  they  had  monks  that 
used  to  sacrifice  their  own  life.  Some  used  to  take  oil  and  put  it  on 
their  own  hand  and  light  it.  They  thought  in  this  way  they  could 
obtain  their  salvation.  It  is  a  mistake  if  you  think  the  Japanese  are 
not  a  religious  people.  But  they  are  not  taught  the  right  religion. 
The  question  was  raised,  Wliat  was  the  form  of  religion  most  antagonis- 
tic to  Christianity?  To  me  it  seems  that  the  native  rehgions  are  not 
to  be  much  feared.  The  Japanese  send  their  students  to  India  to  study 
the  Buddhist  teachings  in  their  truth.  But  I  think  they  are  looking 
for  something  that  never  existed  in  their  religion.  The  greatest  thing 
to  be  met  with  is  foreign  thought.  The  old  religion  is  giving  way  to 
•  infidelity.  The  educated  Japanese  look  on  Christianity  Just  as  they 
look  on  their  own  religions.  So  I  think  better  to  be  prepared  to  meet 
skepticism  among  the  higher  classes  of  the  people.  Of  course  the 
lower  classes  still  worship  their  idols. 

Mr.  M.  Kobayashi  said:  As  the  brother  has  told  you  ever}'  neces- 
sary knowledge  for  what  kind  of  missionaries  we  need  in  Japan,  I  tell 
you  Just  a  few  suggestions  how  we  feel  toward  those  missionaries  and 
from  a  Japanese  view  what  kind  of  missionaries  we  need. 

The  missionary  must  have  two  most  important  things:  First,  edu- 
cation; second,  true  Christian  manhood.  Of  course  we  know  that  all 
these  missionaries  that  go  to  our  country  were  very  well  educated  and 


368  The  Student  Missionary  Appeal 

very  pious  people.  We  thank  them,  and  we  thank  you  for  sending 
them. 

In  Japan  we  have  two  extremes.  The  greater  part  of  our  people 
are  very  uneducated,  but  a  few  have  the  'T)ig  head."  If  we  should 
preach  in  the  country  we  do  not  need  very  much  education.  But  if  we 
preach  in  a  big  city  we  have  many  of  those  "big-headed"  people. 

We  must  know  in  what  standpoint  we  are  standing.  We  must 
know  the  strength  of  the  enemy  as  well  as  our  own.  Our  Buddhists 
have  many  kinds  of  doctrine.  In  order  to  fight  with  those  people  we 
must  know  those  things,  too,  or  else  they  will  despise  not  only  us,  but 
also  Christianity  itself. 

We  need  the  true  Christian  for  our  missionary.  I  would  rather 
pray  for  true  Christian  character  in  that  missionary  than  for  education. 
I  know  of  two  people.  One  was  a  very  educated  gentleman.  The 
other  was  not  so  well  educated,  but  a  very  pious  gentleman.  If  the 
well-educated  gentleman  had  preached  to  the  "big-headed"  people  he 
would  have  done  very  well.  But  when  you  preach  to  the  poor  people 
you  must  have  warm  hearts. 

Mr.  H.  Okajima  said:  As  I  stand  before  you  I  feel  deep  grati- 
tude because  I  was  saved  by  the  power  of  the  gospel,  which  you  sent 
to  our  country.  I  also  feel  great  gratitude  to  these  ladies  and  gentle- 
men, who  came  to  Japan  and  labored  for  us. 

Two  years  ago,  when  I  was  in  Japan,  I  went  to  see  my  father.  He 
was  over  sixty-three  years  old,  but  had  never  heard  the  blessed  gospel. 
Thank  God!  I  was  able  to  speak  to  him.  But  he  did  not  understand 
it.  But  I  prayed  for  him  and  he  was  able  to  understand,  and  with 
tears  running  down  his  cheeks  he  said:  "I  am  a  sinner."  I  told  him 
how  he  might  be  saved,  but  he  said  it  was  too  much.  But  I  prayed  for 
him.  I  thought  of  John  iii.,  16:  "For  God  so  loved  the  world  that 
He  gave  His  only  begotten  Son  that  whosoever  believed  in  Him  should 
not  perish,  but  have  everlasting  life."  He  did  not  understand  it,  and 
I  again  prayed  for  him,  and  finally  he  prayed  for  himself  and  accepted 
God  as  his  Savior.  Now  I  want  to  ask  you  to  pray  for  my  father,  be- 
cause there  is  no  missionary  there  to-day. 

We  need  more  missionaries  to  preach  the  gospel  to  our  forty-two 
millions.  Mr.  Mott  said  there  were  more  than  thirty  millions  in  Japan 
that  have  never  heard  this  gospel.  I  wish  you  would  send  more  mis- 
sionaries to  take  the  gospel  to  Japan. 

Mr.  T.  C.  Ikehara  said:  When  I  was  coming  over  here  this  after- 
noon I  saw  the  soldiers'  monument  and  I  thought  of  a  few  years  ago, 
when  I  was  about  to  enter  my  college  class  room,  at  the  time  of  the 
great  war  between  China  and  Japan,  and  I  heard  a  student  say  that  a 
detachment  of  soldiers  was  marching  through  a  place  near  by.    I  had 


Japan  and  Korea  369 

a  Greek  tragedy  to  read,  but  I  did  not  see  a  word,  but  I  could  see  in  my 
mind  the  great  body  of  men  marching  on,  and  I  knew  that  the  glory  of 
my  nation  was  at  stake.  And  to-day  I  stand  as  one  who  is  greatly  in- 
terested in  the  Christian  conquest  of  Japan.  The  harvest  field  is  white 
and  laborers  are  few.  As  I  look  at  the  map  of  the  world  in  the  armory 
and  see  Japan,  I  wish  that  those  black  spots  were  not  there.  When 
the  Sun  of  Righteousness  will  come  to  Japan  after  the  war,  we  wish 
we  could  stand  before  Christ  and  say  to  Him  that  we  have  done  our 
part  to  Christianize  that  land.  Oh!  let  your  prayers  go  up  for  that 
nation  which  must  decide  for  Christ  soon! 


CLOSING  REMARKS 

Rev.  H.  J.  Rhodes,  of  Japan 

Every  person  who  looks  to  the  mission  field  should  have,  in  addi- 
tion to  all  other  qualifications,  the  supreme  qualification  of  common 
sense.  If  there  is  any  place  where  a  person  needs  to  have  good,  com- 
mon sense  it  is  on  the  mission  field. 

Concerning  the  work  of  women,  I  always  say,  God  bless  the 
women  missionaries.  There  is  great  need  for  women  missionaries, 
women  that  have  been  consecrated  to  the  service  of  God. 

Go  to  a  people  because  you  love  them.  Go  in  the  love  of  Christ 
to  bring  the  blood  of  Christ  to  the  waiting  millions. 

God  help  you  to  go  not  in  ones  or  twos  or  threes,  but  in  hundreds, 
till  from  the  north  and  south  and  west  all  over  Japan  the  gospel  light 
may  shine  and  the  temples  now  going  to  ruin  be  rebuilt,  not  for  the 
worship  of  Buddha,  but  as  churches  of  Christ. 


CcvlorXf  3Burmab,  Sfam  an&  tbe  Straits 

JBurmab 

Slam  anD  %no8 

/Dbala^sia 


CEYLON 

Miss  Margaret  Leitch,  of  Ceylon 

Ceylon  is  a  sort  of  distributing  point  for  Buddhism.  There  are 
five  missionary  societies  working  in  Ceylon,  four  British  and  one 
American,  all  working  in  great  harmony  and  without  rivalry.  One 
thing  that  helps  to  produce  this  harmony  is  that  all  the  missionaries 
meet  each  month  for  prayer  and  conference  and  carry  on  much  union 
work,  especially  in  the  distribution  of  Bibles  and  tracts.  Missionaries 
need  to  magnify  the  fundamentals  in  which  we  agree  and  to  minimize 
the  small  things  that  divide  us. 

The  people  are  of  two  races,  Hindus  and  Cinghalese.  The  Hindus 
of  the  north  are  nominally  Sivites,  but  the  bulk  of  them  are  really 
devil  worshipers.  In  any  time  of  trouble  the  people  run,  not  to  the 
great  temples,  but  to  the  devil  shrines. 

Mission  work  in  Ceylon  began  by  the  instruction  of  children. 
The  people  were  glad  to  send  their  boys,  but  hesitated  to  allow  the 
girls  to  study.  "A  girl  could  no  more  learn  to  read  than  a  sheep." 
One  of  them  asked  a  missionary:  "Is  that  horse  an  intelligent  ani- 
mal?" "Yes,"  was  the  reply.  "Could  that  horse  learn  to  read?"  "Of 
course  not,"  said  the  missionary.  "Well,  if  an  intelligent  animal  like 
a  horse  cannot  learn  to  read,  how  can  a  girl  learn  to  read?"  A  little 
girl  after  some  difficulty  was  secured  as  a  pupil  and  taught  to  read,  to 
the  great  surprise  of  the  natives.  ITow  there  are  61,000  children  in  the 
mission  schools  of  Ceylon.  There  are  5,000  young  men  and  women  to- 
day receiving  higher  education.  Probably  no  other  country  of  its  size 
has  so  great  a  work  of  Christian  education.  Through  these  graduates 
a  native  agency  is  reaching  out  to  the  countries  beyond. 

Ceylon  has  a  beautiful  cHmate;  some  missionaries  have  lived 
there  forty  or  fifty  years.  The  temperature  never  goes  below  78 
degrees  in  winter. 

One  of  the  most  interesting  careers  in  the  missionaiy  liistory  of 
Ceylon  is  that  of  Miss  Agnew.  Led  as  a  young  woman  to  offer  herself 
for  service,  she  came  to  Ceylon  and  lived  there  forty-three  years  with- 
out returning  home.  She  taught  in  her  boarding  school  over  1,000 
girls.  The  people  called  her  "mother,"  "the  mother  of  a  thousand 
daughters."  More  than  600  girls  of  that  school  made  profession  of 
their  faith  in  Christ.  More  than  forty  Bible  women  who  were  taught 
by  Miss  Agnew  are  now  at  work  in  Ceylon.    She  lived  with  us  in  our 


374  The  Student  Missionary  Appeal 

home  two  years.  We  discovered  the  secret  of  her  success.  At  5  every 
morning  she  rose  and  spent  an  hour  with  Jesus  in  devotional  Bible 
study  and  prayer.  She  was  not  very  talented;  not  a  great  linguist;  her 
success  was  due  to  her  utter  devotion  and  her  constant  habit  of  prayer. 
Some  aspects  of  her  experience  are  instructive:  (1)  She  was  very  sure 
God  had  called  her  to  be  a  missionary.  (2)  She  knew  that  God  called 
her  to  Ceylon.  (3)  She  went  for  life,  not  for  a  few  years.  (4)  She 
loved  the  people  and  they  knew  it.  (5)  She  sacrificed  for  the  people, 
lived  very  plainly  and  spent  all  she  had  on  her  beloved  work.  (6)  She 
was  a  wonderful  personal  worker;  dead  in  earnest,  interested  in  people 
and  making  upon  them  a  profound  impression. 

Young  men  and  women  from  her  school  are  going  out  to  evan- 
gelize other  places,  turning  away  from  positions  where  the  government 
would  give  them  eight  times  as  much  as  in  the  missions.  I  talked  with 
one  mother  who  had  three  children  in  the  missionary  work.  I  asked 
her  if  she  was  not  sorry  to  lose  them.  "No,"  she  said,  "I  gave  my  chil- 
dren to  Christ  at  their  birth  and  I  have  never  taken  them  back.  I  am 
so  thankful  that  God  has  accepted  them." 

There  is  a  great  battle  going  on  in  Ceylon.  The  Hindus  and 
Mohammedans  are  fighting  the  missionaries.  For  every  $10  spent  on 
missions  $90  is  raised  in  Ceylon  to  oppose  the  work.  The  Hindus  have 
sent  out  men  to  preach  Hinduism.  They  have  translated,  as  tracts, 
the  writings  of  Ingersoll  and  Bradlaugh  and  scattered  them  broadcast. 
They  have  started  opposition  schools,  and  even  a  Hindu  college.  The 
Buddhists  have  also  been  worked  up  by  the  coming  of  Mrs.  Besant, 
Madame  Blavatsky  and  others.  The  missionaries  are  appealing  for  re- 
inforcements. The  battle  will  be  won  through  native  preachers  and 
teachers,  guided  and  led  by  European  missionaries.  For  some  of  them 
there  will,  for  a  long  time,  be  a  definite  need. 


BURMAH 

Rev.  Alonzo  Bunker,  D.  D.,  of  Burmah 

Burmah  has  been  conceded  to  the  Baptists,  although  one  or  two 
other  denominations  have  representatives  there. 

There  are  two  principal  races  in  Burmah.  There  are  the 
Buddhists  on  the  plain.  They  are  partially  civilized.  Progress  of  mis- 
sion work  among  that  class  has  been  slow.  There  are  3,000  or  4,000 
converted  Buddhists  in  the  Baptist  churches.  The  other  race  is  the 
Karens,  better  called  "hill  men,"  a  race  seemingly  chosen  of  God  to 
bring  the  gospel  to  other  tribes.  They  are  born  preachers  and  teach- 
ers.   They  have  a  persistency   and   bravery   and    simplicity   in   the 


Ceylon,  Burmah,  Siam  and  the  Straits  375 

proclamation  of  the  gospel  which  is  remarkable.  About  35,000  con- 
verts have  been  gathered  into  the  Baptist  churches.  These  hill  tribes 
are  devil  worshipers,  have  no  written  language,  and  believe  in  witch- 
craft. They  are  savage  and  degraded,  especially  the  women  and  chil- 
dren. 

Christianity  is  thoroughly  organized  among  these  Karens.  The 
churches  are  largely  self-supporting;  in  fact,  school  teachers  are  the 
only  native  helpers  paid  salaries.  We  supplement  what  is  received 
from  poorer  churches,  but  in  my  own  mission  field  the  average  support 
given  120  helpers  under  my  care  does  not  exceed  $13  a  year. 

I  began  work,  thirty-two  years  ago,  with  nine  churches  among 
the  wildest  of  the  hill  tribes.  Now  there  are  eighty-five  well-organ- 
ized and  activfe  churches.  It  has  been  a  time  of  battles  with  Satan.  Let 
me  tell  you  of  one.  We  have  a  splendid  band  of  educated  young  men, 
preachers  and  teachers  who  are  full  of  aggressiveness.  We  had  evan- 
gelized the  country  around  the  central  station,  but  450  or  500  miles 
distant  there  was  a  large  village  noted  for  its  wickedness  and  violence. 
We  planned  to  enlist  the  people  of  this  village  as  workers  for  God. 
Various  attempts  were  made  by  the  young  men  to  reach  them  and 
finally,  about  seven  years  ago,  it  seemed  to  be  time  for  me  to  visit  the 
village.  Let  me  describe  it!  Up  on  a  high  rock,  400  feet  high,  is  the 
village;  the  only  ascent  by  a  steep,  winding  path.  The  sides  of 
the  cliff  are  perpendicular.  The  feet  of  generations  of  travelers  have 
worn  marks  into  the  rock.  Half-way  up  we  sat  down  to  rest. 
We  saw  a  company  of  women  coming  up  after  us.  When  they 
saw  us  they  were  afraid  and  stood  staring  at  us.  They  were  a  strange 
sight.  They  were  covered  with  wire.  Around  their  necks  the  wire 
wound  in  coils,  which  actually  lengthened  their  necks,  being  first  put 
on  when  they  are  young  and  added  to  from  year  to  year.  Other  wires 
are  coiled  around  their  limbs  and  bodies  so  that  they  look  as  if  inside  a 
wire  cage.  These  coils  amount  to  thirty  or  forty  pounds  in  weight  and 
furnish  an  interesting  example  of  the  demands  of  human  love  of  dis- 
play. Heavily  laden  in  this  way,  these  women  were  obliged  to  bring 
up  all  the  wood  and  water  from  the  valley  below.  They  wore  this  wire 
to  gratify  the  vanity  of  their  husbands,  who  have  no  banks,  and,  in- 
stead, put  their  wealth  into  wires  worn  by  the  women.  Eeaching  the 
top  of  the  hill,  we  found  a  place  to  camp, -set  up  our  little  organ,  and 
began  to  sing  and  tell  our  message.  Look  at  that  solid  mass  of  eyes 
all  round  us!  Look  at  those  faces,  savage,  hopeless,  depressed,  de- 
graded! After  a  while  an  old  chief  rises  and  says:  "We  have  wor- 
shiped evil  spirits  all  our  lives,  and  what  do  we  get  for  it?  We  dare 
not  go  down  from  this  rock  for  fear  of  our  enemies.  We  only  get  one 
meal  a  day.    Look  at  those  Christians.    (He  knew  how  happy  and  con- 


376  The  Student  Missionary  Appeal 

tented  the  Christians  were  in  the  valley  beneath.)  Let  ns  worship 
their  God."  "Yes,  but/'  some  objected,  "we  will  have  to  give  up 
drinking  whisky  and  stop  beating  our  wives  and  will  have  to  educate 
our  daughters,  and  then  how  can  we  ever  control  them?"  And  so  the 
battle  is  continued  all  night.  In  the  morning  the  victory  was  not  won, 
and  we  left  the  village.  The  next  day  a  messenger  from  the  village 
overtook  us  and  said,  "We  are  going  to  worship  God." 

Seven  years  afterward,  in  last  January,  I  visited  that  village  again. 
The  village  was  gone  from  the  rock.  We  met  a  company  of  boys  and 
girls,  neatly  dressed.  How  changed  their  happy  faces!  A  little 
further  on  we  came  to  the  village,  well  located,  with  neat  houses,  and, 
thank  God,  a  chapel,  greater  a  thousand  times  than  this  magnificent 
church  in  which  we  are  assembled,  built  without  one  cent  from  the 
^Mission  Board.  The  natives  made  it  themselves.  They  had  a  church 
of  over  sixty  members;  thirteen  had  been  baptized  there  the  Sunday 
before.  All  had  learned  to  read  the  Bible  and  to  sing  hymns.  And 
there,  to  my  surprise,  a  little  farther  on,  was  an  immense  tabernacle. 
They  were  going  to  have  a  meeting  of  the  association,  thirty-five 
churches,  and  were  going  to  entertain  the  delegates. 

As  we  went  on  we  came  to  a  table,  with  a  milk  tin  and  some  roses 
in  it.  That  surprised  us  most  of  all.  The  heathen  do  not  care  for 
flowers.  They  think  you  pick  them  for  medicine.  But  when  the  love 
of  Jesus  gets  into  the  hearts  of  the  heathen  it  works  out  love  for  their 
fellows  and  politeness  and  love  of  the  beautiful.  They  knew  the  for- 
eign teachers  liked  flowers  and  so  they  had  planted  these  roses  months 
before  to  have  the  flowers  ready  so  that  they  could  give  them  to  the 
teachers  when  they  came. 

There  was  such  hilarious  joy  as  I  cannot  describe.  As  we  came 
away  I  noticed  one  of  the  women  who  was  extremely  happy.  I  asked 
her  what  made  her  so  very  happy.  She  said,  "When  the  teacher  was 
here  before  we  didn't  know  whether  he  loved  us  or  not,  but  now  we 
know  that  he  does."  These  women  had  their  necks  tied  up  with  hand- 
kerchiefs; the  wires  were  gone,  but  their  necks  were  so  long  and  weak 
they  had  to  tie  them  with  handkerchiefs  to  keep  them  up.  Only  one 
woman  kept  on  her  wire  ornaments.  I  asked  one  of  the  women  why 
this  woman  did  so  and  the  reply  was,  with  an  expression  of  the  greatest 
horror  and  sadness,  "She  is  a  heathen."  She  said  the  other  women 
were  Christians,  and  never  wore  the  wires  now,  and  added,  "We  are  so 
happy  we  don't  know  what  to  do  with  ourselves." 

If  Jesus  had  never  done  anything  else  in  any  mission  field  than  to 
save  this  village  it  would  have  been  a  wonderful  miracle  of  grace. 


Ceylon,  Burmah,  Siam  and  the  Straits  377 

SIAM  AND  LAOS 

Professor  Chalmers  Martin,  formerly  of  Siam 

The  Buddliism  of  Siam  came  from  Ceylon.  We  couple  Siam  and 
Laos  together  because  Laos  is  part  of  Siam,  the  southern  part,  once  in- 
dependent. The  people  of  Laos  are  stronger,  mentally,  morally  and 
physically,  and  speak  practically  the  Siamese  language.  There  are 
peculiar  difficulties  involved  in  mission  work  in  these  countries. 

The  language  is  like  the  Chinese  in  one  respect,  but  unlike  in 
another.  It  is  a  tone  language,  i.  e.,  the  words  have  different  values, 
according  to  the  inflection  of  the  voice.  It  is  like  Chinese  in  being 
mostly  Avords  of  one  syllable.  It  differs  in  the  way  in  which  it  is  writ- 
ten. It  has  a  simple  alphabet,  and  it  is  phonetic,  forty  characters, 
easily  made  and  spoken.  In  a  week  you  can  spell  any  word  you  have 
heard  correctly,  but  you  must  hear  correctly.  If  one  is  a  good  mimic 
and  can  reproduce  the  Irishman's  brogue  and  the  negro's  dialect,  then 
it  is  likely  that  he  can  readily  speak  this  language,  so  far  as  getting  the 
vocabulary  is  concerned. 

There  are  two  great  religions — Buddhism  and  the  worship  of  evil 
spirits.  In  the  Laos  country  this  latter  religion  and  the  fear  and 
dread  that  come  out  of  this  frightful  worship  are  more  potent  than 
Buddliism  with  its  temples  and  priests.  The  people  do  support 
Buddliism  and  its  priests,  but  beyond  this  every  social  event  and  every 
phase  of  life  is  directed  by  this  multitude  of  unseen  and  malicious 
spirits. 

There  is  a  great  crisis  now  in  Siam.  The  French  are  making  ag- 
gressions. This  Indo-Chinese  peninsula  belongs  to  three  different 
powers — Burmah,  France  and  the  independent  kingdom  of  Siam. 
The  French,  by  highway  robbery,  have  taken  some  of  the  Siamese 
dominions.    The  great  question  is,  How  far  will  this  go  ? 

When  I  went  out  years  ago  we  did  not  realize  what  a  promising 
field  this  peninsula  offered.  The  available  population  far  outnumbers 
our  estimate  then.  There  is  a  great  opportunity  for  us  to-day  to  give 
this  country  a  Protestant  form  of  the  Christian  religion.  How  long 
the  opportunity  will  last  and  how  soon  the  door  will  be  shut  in  our 
faces  no  one  knows. 

MALAYSIA 

Rev.  C.  C.  Kelso,  of  Singapore,  Malaysia 

The  Malay  peninsula  is  over  4,000  miles  long.  With  it  are  in- 
cluded many  islands,  such  as  Borneo,  Sumatra,  Java,  etc.,  which  are  in 
the  Malay  archipelago.  The  islands  to  the  west  are  usually  called 
Malaysia. 


378  The  Student  Missionary  Appeal 

The  people  are  mostly  heathen,  some  are  Mohammedans.  In  the 
islands  of  Sumatra,  Borneo  and  Java  there  are  many  immigrants  of  all 
races.  Some  of  these  islands  are  under  the  control  of  England;  the 
Dutch  control  Sumatra  and  part  of  Borneo.  There  are  very  successful 
Dutch  and  German  missionary  societies  in  the  Dutch  possessions.  In 
the  Straits  Settlements  is  the  Society  for  the  Propagation  of  the  Gos- 
pel. Its  work  is  not  extensive.  At  Singapore  and  Penang  the  English 
Presbyterians  are  doing  a  great  work.  The  Catholics  have  missions  in 
many  places.  The  only  American  mission  is  that  of  the  Methodist 
Episcopal  Church,  established  about  twelve  years  ago,  by  Bishop  Tho- 
burn  and  Dr.  Oldham. 

I  wish  to  call  especial  attention  to  the  educational  work  of  this 
mission.  The  pupils  come  largely  from  Chinese  homes.  The  Chinese 
who  come  to  Malaysia  have  been  wonderfully  successful,  many  of  them 
becoming  millionaires.  They  pay  good  fees  for  their  training,  while 
the  English  government  is  liberal  in  its  assistance,  hence  self-support  is 
practically  attained.    Three  facts  will  be  of  interest: 

(1)  The  largest  mission  school  connected  with  our  church  and,  I 
believe,  the  largest  mission  school  in  the  world  to  which  Chinese  boys 
go  is  this  at  Singapore.  It  had  1,007  pupils  (boys)  during  last  year, 
from  all  classes,  but  two-thirds  from  Chinese  homes. 

(2)  The  school  has  always  been  self-supporting,  i.  e.,  the  salaries 
of  teachers  are  all  paid  by  the  school,  and  about  $8,000  a  year  has  been 
earned  for  improvements  and  buildings. 

(3)  The  school  has  been  thoroughly  loyal  to  Christ  and  the  Bible. 
These  boys  sing  Moody  and  Sankey  songs.  All  the  work  is  done  in 
English.  We  begin  the  school  with  singing,  then  read  from  one  of  the 
gospels,  which  is  explained  and  then  applied  as  directly  as  possible,  so 
that  five  days  in  the  week  we  preach  a  sermon  to  our  boys.  Many  hear 
the  gospel  in  this  way  for  the  first  time,  and  our  hearts  are  made  glad 
as  we  note  the  interest  they  show.  Many  of  them  become  Christians. 
Loyalty  to  the  Bible  has  been  maintained  at  great  expense  in  the  loss 
of  boys  that  we  might  otherwise  get. 

Through  the  boarding  department  of  the  school  it  is  made  a  thor- 
oughly Christian  home. 

Our  school  buildings  some  time  ago  were  in  bad  condition.  The 
Chinese  trustees  resolved  to  rebuild  them  and  pledged  or  secured 
$9,000  of  the  $14,000  necessary,  but  when  the  buildings  had  been  torn 
down  a  few  men  tried  to  force  us,  by  threats  of  the  withdrawal  of  sub- 
scriptions, to  exclude  the  Bible.  When  we  said  that  ours  was  a  mission 
school  their  subscriptions  were  withdrawn.  We  decided  to  go  on  with 
the  work,  depending  on  God  for  the  necessary  money,  and  last  April 
the  building  was  opened,  the  money  having  all  been  provided.     A 


Ceylon,  Burmah,  Siam  and  the  Straits  379 

great  impression  was  made  on  the  community.  Surely  the  Lord  was 
with  us.  We  can  do  better  work  now  than  before  and  provide  for  the 
future,  especially  in  the  line  of  higher  education.  This  is  now  con- 
fined to  two  scholarships,  offered  by  the  British  government,  which 
provides  for  the  holders  to  complete  their  education  in  Edinburgh. 
One  of  our  boys  has  won  one  of  the  scholarships,  the  son  of  a  native 
preacher.  I  hope  he  will  return  to  Malaysia  a  strong,  educated 
preacher. 

A  great  responsibility  rests  upon  us  in  Malaysia  for  the  develop- 
ment of  the  Chinese  in  higher  education.  Still  more  important  is  the 
work  of  a  theological  seminary.  We  have  organized  in  the  boarding 
school  a  small  class  of  native  boys,  earnest  and  eager  to  go  into  the 
Lord^s  work,  and  the  eye  of  faith  shows  these  boys  going  out  from 
Singapore  to  preach  the  good  tidings  of  Jesus  Christ. 

Among  the  boys  this  Volunteer  Movement  has  been  started.  One 
of  them  has  already  gone  to  establish  a  little  Christian  church.  He 
is  the  forerunner  of  many,  I  believe. 

QUESTIONS 

Q.  Is  the  mission  school  at  Singapore  for  boys  only?  A.  We  are 
not  allowed  to  educate  both  boys  and  girls,  but  there  is  another  school 
which  has  about  280  girls.    Singapore  has  a  population  of  200,000. 

Q.  Are  the  climatic  conditions  unhealthy?  A.  It  is  very  uni- 
form, not  very  hot;  ordinary  temperature  between  80  and  90  degrees; 
very  moist;  after  four  or  five  years  Europeans  become  enervated. 

Q.  Woulditbe  well  to  start  another  school  in  Ceylon?  A.  Better 
establish  a  school  in  some  more  needy  section. 

Q.  To  what  extent  is  Ceylon  evangeUzed?  A.  Sixteen  thousand 
out  of  3,000,000  belong  to  the  church,  representing  perhaps  100,000 
under  Christian  infiuence. 

Q.  What  about  medical  missionaries  in  Ceylon?  A.  All  the  large 
missions  have  medical  missionaries  attached  to  them.  The  English 
government  is  doing  something,  but  practically  most  of  the  people 
are  untouched  by  medical  missionaries.  Four  thousand  eight  hundred 
cases  were  treated  last  year  by  two  medical  missionaries.  We  believe 
a  medical  missionary  is  a  double  missionary. 

Q.  Could  a  Christian  physician  support  himself  by  charging  fees 
in  Ceylon?  A.  I  think  a  man  or  woman  in  Colombo  could  do  so.  We 
need  doctors  more  for  women  than  for  men,  because  the  English  gov- 
ernment partially  meets  the  need  for  men. 

Q.  Is  there  a  native  English-speaking  population  in  Ceylon?  A. 
Knowledge  of  English  is  spreading.  The  people  are  determined  to  get 
it.  Much  of  the  work  has  been  done  in  English.  You  can  address 
people  in  English  in  Ceylon.    Mr.  Mott  and  Dr.  Clark  did  so. 


380  The  Student  Missionary  Appeal 

Q.  Is  it  a  good  idea  for  a  missionary  to  get  a  knowledge  of  medi- 
cine? A.  It  depends  upon  the  field.  Among  those  Mil  men  he  would 
need  it.  In  more  civilized  fields  he  would  not  very  much.  He  ought 
to  know  enough  to  take  care  of  himself  at  any  rate. 

Q.  How  does  the  climate  of  Ceylon  compare  with  that  of  north- 
ern India  in  healthfulness?  A.  Probably  better.  In  India  every  mis- 
sionary has  to  spend  two  months  of  each  year  in  the  hills  to  get  away 
from  the  heat  of  the  lowlands.  One  can  live  as  long  in  Ceylon  with 
common  sense  care  as  in  any  other  country. 

Q.  What  is  the  most  surprising  fact  you  found  when  you  reached 
your  field?  A.  The  sincerity  and  devotion  of  the  native  Christians. 
All  our  native  Christians  give  a  tenth  of  their  income.  Less  than  that 
they  will  not  give.  They  begin  with  this.  On  the  average  in  our  mis- 
sion every  100  members  in  Ceylon  is  supporting  one  native  missionary. 

The  one  question  with  me  was,  Does  the  religion  of  Jesus  do  for 
these  people  what  it  does  for  white  people?  I  have  no  doubt  about  it 
now.    I  am  sure  it  brings  to  them  everything  it  brings  to  us. 

I  might  reply  like  the  one  preceding  me.  We  find  Christianity 
produces  the  same  fruit  as  among  us,  though  it  may  manifest  itself  in 
different  form.  I  have  seen  greater  changes  in  my  boys  than  I  have 
seen  among  people  at  home. 

I  had  no  sharp  reversion  of  my  ideas  on  reaching  my  field.  The 
most  surprising  thing  to  me  was  the  warm  welcome  I  got  from  mis- 
sionaries and  native  workers  generally.  And  I  was  vastly  surprised 
when  I  left  them  to  come  home  to  see  how  great  was  their  feeling. 


Zbc  xrurl?isb  Bmpire,  Persia  anh  Boppt 

morf'.  among  tbc  CbilDren  In  burkes 
morft  among  tbe  Women  (n  ^Turftcs 
^be  H)(0turbancc  in  tCurfteig  as  Bttccting  tbe 

Cause  ot  Bvangelfcal  Cbrlstianits 
morft  among  tbe  /DboDern  ©ceehs 
tlbe  present  ©pportunits  among  tbe  Armenians 

persta 
Brabla 


WORK  AMONG  THE  CHILDREN  IN  TURKEY 

Rev.  Lyman  Bartlett,  D.  D.,  of  Smyrna,  Turkey 

My  daughter  is  a  kindergartner  and  I  have  been  mucli  with  the 
children  and  am  deeply  interested  in  their  instruction. 

The  children  of  Turkey  are  not  so  very  different  from  those  in 
your  own  favored  homes.  Whether  Mohammedan,  Armenian,  Greek 
or  Jew,  they  have  faces  as  fair,  eyes  as  bright,  minds  as  quick  to  learn, 
hearts  as  ready  to  receive  all  good  impressions  as  have  your  little 
brothers  and  sisters,  for  I  speak  now  of  the  little  ones,  who  have  not 
yet  learned  the  superstitions  of  their  fathers,  nor  been  corrupted  by 
their  environments.  But  the  environments  are  so  different  that  the 
comparison  will  not  hold  very  long  unless  the  instruction  begins  very 
early.  I  hardly  need  say  that  the  instruction  of  the  little  ones  is  sadly 
neglected  in  all  that  goes  to  make  up  a  worthy  character.  The  Mo- 
hammedan child  is  taught  to  repeat  the  formulas  of  his  religion,  "La- 
ilaha-il- Allah,  wa  Mohammed  er  rasool  Allah;"  also  certain  forms  of 
prayer  which  he  will  continue  to  repeat  from  childhood  to  old  age.  The 
Armenian  or  Greek  child  is  taught  the  Church  catechism,  from  which 
he  learns  more  of  the  saints  than  of  the  Lord  Jesus  Christ,  but  left 
without  the  Bible  in  the  school  or  in  the  home,  and,  surrounded  by  a 
thousand  evil  influences,  what  can  be  expected  but  that  he  will  grow 
up  "without  God  and  without  hope  in  the  world"?  And  just  here 
appears  the  need  of  the  kindergarten,  of  which  I  have  something  to 
say.  But  here  I  must  say  that  the  Mohammedan  children  are  beyond 
our  reach  in  Asia  Minor,  for  they  are  carefully  kept  away  from  Chris- 
tian schools.  What  I  have  to  say  will  be  about  the  Armenian  chil- 
dren, as  our  kindergarten  work  is  mostly  among  that  class. 

It  is  the  custom  in  Turkey,  especially  in  the  larger  towns  and 
cities,  for  the  Armenian  mothers  to  send  their  little  ones  to  certain 
private  schools,  not  schools,  but  to  certain  dames  who  consent  to  re- 
ceive a  number  of  children  into  their  houses  to  retain  them  through 
the  day,  that  their  mothers  may  be  freed  from  caring  for  them,  and  such 
retention  becomes  very  irksome  to  the  children,  for  but  little  instruc- 
tion is  given  and  often  they  are  treated  with  severity  if  they  become 
restless.  You  will  readily  see  what  a  happy  contrast  is  found  in  the 
kindergarten,  which  always  unites  entertainment  with  instruction. 

The  first  kindergarten  in  Turkey  was  opened  in  Smyrna  by  my 
daughter.  Miss  Nellie  Bartlett,  in  1885,  with  seven  Armenian  children, 


384  The  Student  Missionary  Appeal 

in  very  inconvenient  quarters,  and  with  many  difficulties.  The  in- 
struction must  be  in  the  Armenian  language,  which  the  teacher  did 
not  then  know,  her  language  being  Turkish,  so  that  all  instruction 
had  to  be  given  through  an  interpreter,  who  knew  English  very  im- 
perfectly. But  difficulties  were  overcome,  with  patient  effort,  and 
soon  a  training  class  was  gathered,  to  whom  instruction  in  the  system 
was  given  to  fit  them  for  teaching  in  our  own  kindergarten  and  in 
other  places.  The  enterprise  soon  became  popular  with  the  people, 
pupils  increased  till  from  70  to  100  names  were  found  upon  the  roll 
and  the  punctuality  in  attendance  was  better  than  that  in  our  higher 
schools,  because  the  children  delighted  to  come.  The  training  of  teach- 
ers continued,  until  now  I  think  not  less  than  forty  young  ladies, 
mostly  Armenian,  with  a  few  Greeks,  have  been  prepared  to  go  out 
and  open  kindergartens  in  different  parts  of  the  countr}^,  not  prepared 
as  thoroughly  as  your  teachers  are  now  prepared  by  a  two  years'  course 
of  study,  but  as  thoroughly  as  was  possible  in  the  time  which  could  be 
given. 

As  a  result  of  this  effort  there  were,  before  the  massacres  began, 
twenty-seven  kindergartens,  in  places  indicated  on  the  map  before 
you,  and  quite  recently  a  few  others  have  been  opened,  which  are  not 
indicated  here.  Most  of  the  teachers  have  received  their  instruction 
at  Smyrna.  A  few  also  at  Cesarea,  from  Miss  Burrage,  an  American 
lady  who  has  opened  a  kindergarten  work  there,  and  a  very  few  have 
been  taught  by  graduates  of  the  training  school  at  Smyrna. 

The  kindergarten  in  Smyrna  has  a  four  years'  course  of  instruc- 
tion, with  four  regular  classes;  the  limit  of  age  for  receiving  pupils  is 
three  years,  but  some  are  taken  at  seven  or  eight.  In  conjunction 
with  the  fourth  year  is  a  "connecting  class,"  in  which  primary  instruc- 
tion is  given  in  reading  and  in  the  use  of  numbers.  The  discipline 
and  order  maintained  is  admirable;  the  pupils  are  governed  by  love 
and  corporeal  punishment  is  unknown;  unruly  pupils  soon  "fall  into 
line"  constrained  by  the  prevailing  order  around  them.  The  chil- 
dren are  taught  that  Jesus  loves  them  and  that  they  should  love 
Him  in  return;  that  God  is  their  Father  and  they  should  be  lov- 
ing and  obedient  children;  that  He  hears  prayer  and  will  help  them 
in  their  efforts  to  be  good,  and  often  in  the  midst  of  their  work,  when 
some  trouble  arises  or  some  child  is  unruly,  the  work  will  stop  and 
the  little  ones  will  bow  their  heads  while  they  are  led  in  a  few  words 
of  prayer  by  the  teacher  for  help  in  the  emergency.  Such  is  the  char- 
acter and  work  of  the  kindergartens  in  Turkey,  so  far  as  they  follow 
the  model  where  the  teachers  receive  their  training. 

It  is  an  encouraging  fact  that  most  of  the  graduates  of  the 
Smyrna  kindergarten,  though  they  come  largely  from  non- Protestant 


Tus  Turkish  Empire,  Persia  and  Egypt  385 

families,  pass  directly  into  the  primaiy  departments  of  our  own  boys' 
and  girls'  schools,  and  a  considerable  number  have  already  passed  from 
the  kindergarten  through  the  different  grades  and  have  graduated 
from  the  high  schools  with  honor  and  the  advantage  of  the  kinder- 
garten training  has  been  apparent  through  the  entire  course.  The 
system  of  instruction  thus  indicated,  already  spread  so  widely  over 
the  countr}-  and  constantly  widening  in  its  reach,  must  have  an  im- 
portant bearing  upon  the  development  of  the  rising  generation  of 
Armenians  and  indirectly  upon  the  moral  condition  of  the  whole 
country. 

Another  interesting  fact  bearing  upon  the  future  of  the  Ar- 
menians is  this,  that  of  the  many  thousands  of  children  left  orphans 
by  the  terrible  massacres  of  the  last  three  years  large  numbers  are 
gathered  for  support  and  instruction  mostly  at  the  different  mission 
etations,  where  they  are  directly  under  the  care  and  supervision  of  the 
missionaries,  or,  in  some  cases,  of  Christian  friends  from  Germany, 
which  fact  is  a  sufficient  waiTant  that  their  instruction  will  be  evan- 
gelical, helpful  and  hopeful  for  their  future  development.  The  hope 
for  Turkey,  as  for  every  land,  is  in  the  children,  in  proportion  as  they 
can  be  brought,  in  their  very  early  years,  under  the  blessed  influence 
of  the  gospel  of  Christ;  and  any  Christian  may  well  covet  the  privilege 
of  contributing,  directly  or  indirectly,  to  this  great  work. 


WORK  AMONG  THE  WOMEN  IN  TURKEY 
Miss  Emily  C.  Wheeler,  of  Harpoot,  Turkey 

Nov.  11th,  1895,  the  Female  Department  of  Euphrates  College, 
on  Harpoot  hill,  looked  across  the  plain  to  the  Taurus  mountains. 
Nov.  12th  all  was  a  heap  of  smoldering  ruins  and  forty-one  of  our 
girls  were  in  a  Turkish  mosque  reading  their  Bibles  and  crying  to 
the  Lord.  Was  the  work  of  the  past  forty  years  destroyed?  The 
Turks  said:  ''What  kind  of  people  are  these?  We  thought  we  had 
killed  them  and  they  are  more  alive  than  ever.  We  have  burned 
down  their  buildings,  but  still  their  schools  prosper."  Last  year  we 
had  over  900  pupils,  more  than  400  of  them  girls. 

What  has  been  the  effect  of  these  schools,  which  live  through 
fire  and  massacre,  upon  the  women  of  Armenia? 

Come  with  me  to  some  of  the  cities,  where  even  a  high  degree 
of  civilization  exists  and  see  the  position  of  woman.  Married  at  the 
early  ages  of  eleven  or  twelve,  her  face  veiled,  her  mouth  closed,  never 
speaking  aloud  to  her  mother-in-law  or  older  brothers-in-law  in  the 
patriarchal  household,  serving  the  men  of  the  family,  eating  apart; 


386  The  Student  Missionary  Appeal 

she  is  considered  the  bagasaroe — lacking  one,  the  weaker  Yessel — one 
who  had  not  brains  enough  to  read.  Why  should  she  read?  She 
was  not  to  he  a  priest.  When  a  httle  girl  came  into  the  world  she 
was  greeted  vvith  "Kedeene  mudnali" — "Let  her  enter  the  ground," 
for,  says  the  mother,  "I  have  had  such  a  hard  life  that  I  do  not  wish 
a  girl."  When  the  deacon  of  the  church  came  to  sympathize  with 
my  parents  at  the  death  of  my  little  sister  he  said:  "No  matter,  it 
is  only  a  girl."  A  man  when  asked  to  educate  his  daughter  said:  "I 
would  rather  have  an  educated  donkey  in  the  house,  for  the  donkey 
could  only  bray,  and  an  educated  girl  would  be  lazy,  saucy,  'leather- 
faced.'  "  Others  would  say:  "Educate  women!  They  can't  learn  to 
read;  their  brains  are  baked.  You  know  one  saying,  'Maze  yer  gain, 
khelke  gorge' — 'hair  long,  brains  short.' "  Still  others  would  ask: 
"If  a  woman  has  a  soul  why  is  she  a  woman?"  When  a  missionary 
refused  to  marry  a  couple  unless  the  girl's  consent  was  obtained  they 
said:  "If  you  ask  the  girl  she  will  take  the  drummer" — the  man  who 
made  the  most  noise  at  the  wedding  where  drum  and  fife  furnished 
the  music.  In  the  churches  the  women  after  making  the  sign  of 
the  cross  and  mumbling  a  few  prayers  in  the  latticed  gallery,  began 
to  gossip  aloud — hence  the  words  of  St.  Paul,  "Let  not  the  women 
babble  in  the  churches." 

The  introduction  of  evangelical  education  among  our  women 
proved  the  greatest  boon  that  ever  came  to  them.  Now  girls  stand 
side  by  side  with  their  brothers.  The  very  customs  of  the  country 
are  changed  by  the  introduction  of  schools.  First,  we  find  a  few  men 
beating  their  wives  to  make  them  learn  to  read;  next  the  Bible  woman 
teaching  women  and  girls  to  read  in  their  homes;  then  come  the  city 
and  village  schools  for  girls;  and  when  opening  a  college  for  boys  we 
were  forced  to  open  one  for  girls  also.  Even  a  missionary  opposed  % 
college  for  girls,  saying:  "You  will  only  raise  up  a  race  of  unhappy 
old  maids.  Girls  marry  too  young  here  for  them  to  have  time  for  a 
college  education."  My  father's  only  reply  was:  "Then  a  few  old 
maids  must  fill  the  trench  for  their  sisters  to  go  over  them  to  glory." 
Our  only  difficulty  has  been  to  keep  enough  old  maids  to  teach  our 
schools.  The  educated  daughter-in-law  is  now  respected  by  all  the 
members  of  her  father-in-law's  household.  Her  mouth  is  no  longer 
bound  nor  the  veil  drawn  over  her  face.  Even  the  mother-in-law  is 
wilhng  to  learn  from  her  educated  bride.  Now  we  find  the  Christian 
home,  for  which  there  is  no  word  in  Turkish  or  Armenian.  Even  the 
peasant  mother,  seeing  the  beautiful  cottage  on  the  hill,  goes  with  a 
hghter  step  to  her  daily  toil  with  spade  and  hoe,  as  she  hopes  for  the 
day  when  her  daughter  shall  be  a  teacher  in  that  college. 

Let  me  introduce  you  to  our  college  teachers!     Bright  and  beauti- 


The  Turkish  Empire,  Persia  and  Egypt  387 

ful  Lorra  is  the  daughter  of  the  peasant  mother.  Note  her  dignified 
bearing  as  she  teaches  her  class  in  algebra  or  geometry.  Go  to  the 
home  of  a  mneh-loved  village  pastor.  There  his  wife,  Mary,  the  city 
girl,  a  former  teacher  in  the  college,  has  captivated  all  hearts  in  her 
Christlike  work.  Come  to  the  meeting  of  onr  woman's  board. 
The  intelligent,  dignified  president  is  from  a  village  home.  Visit 
our  crowded  woman's  prayer  meeting  and  hear  these  women  pray- 
then  tell  me,  has  female  education  in  Turkey  paid? 

But  I  am  asked  to  tell  you  of  self-support,  of  which  my  father 
was  an  apostle.  To  gain  a  true  view  of  this  important  subject  you 
must  read  "Ten  Years  on  the  Euphrates"  and  "A  Successful  Mis- 
sionary," the  life  of  my  father,  soon  to  be  published.  Self-support 
might  be  called  common  sense  in  missions.  The  Bibles  given  away 
were  used  for  cigarettes,  were  left  neglected  on  the  shelf,  were  play- 
things for  the  children.  Bibles  sold,  even  when  the  missionary  said 
to  a  brother,  begging  a  Bible  for  a  poor  man,  "You  give  half  the  price- 
and  I  will  give  the  rest,"  meant  light  and  salvation.  Would  you  have 
your  work  self -propagating?  Follow  St.  Paul's  example  and  found 
self-supporting  churches.  Often  my  father  came  in  with  the  sub- 
scription paper  of  that  first  church,  which  he  labored  to  bring  up  to- 
self-support  and  throwing  it  on  the  table  would  say:  "I  can't  do  it; 
it  is  against  my  manhood."  But  the  next  morning,  his  duties  at  the- 
theological  seminary  ended,  would  find  him  again  in  the  market 
place  arguing,  pleading,  rebuking,  inviting  till  he  could  convince  the- 
people  that  God  meant  them  to  give  as  well  as  receive;  meant  them  tO' 
have  the  privilege  of  supporting  their  pastor;  meant  them  to  be  part- 
ners in  this  work,  not  simply  beneficiaries.  He  succeeded,  and  after 
that  self-support  soon  became  the  fashion.  Places  for  which  the- 
Board  could  no  longer  send  funds  were,  through  this  spirit  of  self- 
support,  carried  on  successfully  and  churches  and  preaching  stations 
increased  rapidly.  It  took  hours  of  careful  thought  to  decide  how 
much  a  community  must  give  for  its  chapel;  how  much  it  would  be 
safe  and  wise  for  the  Board  to  grant;  how  much  should  be  allowed 
toward  a  school.  Not  to  kill  by  discouragement,  but  to  develop  strong, 
healthy  life  was  the  problem. 

In  our  schools  tuition  was  required,  the  whole  or  a  part  of  the 
board  must  come  from  the  pupil;  also  the  required  amount  of  cloth- 
ing. Education  which  pauperizes  is  not  education.  That  which  costs 
nothing  is  worth  nothing.  Some  are  very  poor.  A  lump  sum  fright- 
ens them.  It  is  subdivided — so  much  for  the  loan  of  books  from  the 
loaning  library  established  by  the  missionary  children,  so  much  for 
pen,  paper,  pencil,  ink,  for  soap,  etc.  "Ah  yes,"  says  the  parent,  "the 
child  would  need  those  at  home,"  and  the  money  comes  more  easily. 


388  The  Student  Missionary  Appeal 

Here  is  a  girl  who  will  make  a  good  teacher.  She  is  poor — too  poor 
to  pay  all.  A  part  she  pays,  a  part  a  kind  friend  in  America  and  for 
the  remainder  she  gives  a  note,  which  she  redeems  when  teacliing. 
If  she  marries  before  she  is  able  to  teach  her  lover  must  pay  the  note, 
if  her  parents  cannot.  We  seldom  lose  anything  on  these  notes.  The 
child,  even  in  the  kindergarten,  whose  mother  has  paid  tuition  will 
not  be  kept  at  home  for  a  trifle. 

Non-Protestant  communities  wake  up  to  the  fact  that  with  this 
system  they,  too,  can  have  schools,  and  what  Syrians  and  Gregorians 
do  reacts  to  make  the  Protestants  yet  more  zealous.  From  the  peas- 
antry come  many  of  our  self-respecting  pastors,  teachers,  yes,  profes- 
sors teaching  Latin  and  the  sciences. 

Self-support  has  developed  men,  not  lazy  dependents.  This 
growing  manliness,  gained  through  self-support,  is  the  only  hope, 
under  God,  for  our  people  in  their  poverty.  We  have  found  that  a 
people  trained  up  on  these  principles  give  not  alone  for  themselves. 
They  give  for  home  missionary  work  in  Koordistan,  for  sufferers  from 
famine  and  earthquake.  The  girls  in  our  college  help  support  three 
girls  in  Quanda  Seminary,  Africa. 

As  I  watch  the  little  orphans  gathered  into  homes  since  the 
massacre,  eating  dry  bread  all  day  that  they  may  bring  a  Christmas 
offering  for  the  poor;  as  I  see  the  wee,  poor  children  of  widowed  moth- 
ers bringing  to  the  kindergarten  bread,  wheat  and  their  foregone 
dainties  of  dried  peas  and  mulberries,  roasted  squash  seeds  and  nuts 
for  those  poorer  than  themselves,  I  wonder  if  America  has  learned,  as 
these  children  have,  that  "It  is  more  blessed  to  give  than  to  receive." 


THE  DISTURBANCE  IN  TURKEY  AS  AFFECTING  THE  CAUSE 
OF  EVANGELICAL  CHRISTIANITY 

Rev.  George  P.  Knapp,  of  Bitlis,  Turkey 

"God  moves  in  a  mysterious  way  His  wonders  to  perform."  At 
times  He  speaks  through  the  thunderings  and  lightnings  of  Sinai;  at 
others,  with  a  "still,  small  voice."  We  perceive  Him  in  the  convulsions 
of  nature,  in  the  volcano,  the  earthquake  and  the  tornado.  We  see 
Him  no  less  in  the  noiseless  forces  of  nature;  in  the  silent  river  bear- 
ing in  its  turbid  waters  a  continent  to  the  ocean;  in  the  growth  of  plant 
life,  imperceptibly  placing  in  new  relations  millions  upon  millions  of 
tons  of  matter.  The  changes  wrought  by  the  regular,  silent  forces  are, 
no  doubt,  greater  than  those  effected  by  immense  upheavals,  though 
the  latter,  of  course,  attract  more  attention. 

Similarly  in  the  case  of  peoples  it  is  the  regular  forces  that  have 


The  Turkish  Empire,  Persia  and  Egypt  389 

been  at  work,  not  the  greater  catastrophe  marking  their  effect,  that 
are  of  more  consequence.  The  Armenian  massacres  were  but  an  epi- 
demic form  of  disease  that  has  existed  for  centuries,  but  with  more 
definite  malevolence  for  the  last  twenty  years,  ever  since  the  great 
powers  of  Europe  practically  guaranteed  the  application  of  reforms 
in  Turkey  for  the  benefit  of  the  Armenians. 

Of  the  causes  that  have  aggravated  this  disease  and  brought  about 
the  present  crisis  I  shall  refer  to  one,  and  that  an  important  cause.  It 
was  the  entrance  of  light  which  can  have  no  fellowship  with  darkness. 
The  Armenians,  at  first  bitterly  opposed  to  the  truths  of  a  vital  Chris- 
tianity taken  to  them  by  American  missionaries,  later  became  respon- 
sive to  the  truth  and,  as  a  result,  they  grew.  Truth  has  been  to  them 
as  the  rain  and  sunshine  to  a  tree;  it  has  to  grow;  and,  though  the  un- 
yielding iron  band  of  Moslem  rule  has  now  cruelly  cut  into  the  tree,  it 
is  not  utterly  cast  down. 

These  troubles  have  served  to  draw  the  Gregorian  Armenian 
closer  to  the  missionaries,  and  many  new  doors  for  work  among 
them  have  been  opened.  After  the  Sassoon  massacre  we  were  invited 
to  look  after  the  work  of  rebuilding  the  devastated  villages  and  to 
administer  relief.  So  two  missionaries  spent  some  five  months  in  this 
region,  never  before  visited  by  any  of  them.  Their  quiet  example  of 
transacting  no  business  on  the  Lord's  Day;  the  meetings  they  were  able 
to  hold  on  this  day  with  crowds  of  these  brave,  simple  folk  for  eager 
listeners;  the  Bibles  they  could  present  to  priests  whose  churches  had 
been  despoiled,  are  influences  for  good  that  will  not  be  effaced. 

Later,  at  the  time  of  the  Bitlis  massacre,  some  sixty  of  the  leading 
Armenians  were  imprisoned  for  five  months  for  the  crime  of  not  get- 
ting killed.  Among  them  were  a  number  of  our  Protestant  brethren, 
who  improved  the  enforced  leisure  by  talking  about  the  love  of  Christ 
to  their  Gregorian  friends.  One  or  two  succeeded  in  getting  their 
Bible  into  prison,  and  read  it  to  an  appreciative  audience.  I  man- 
aged, secretly,  to  send  a  copy  of  "Pilgrim's  Progress"  to  a  prominent 
brother,  who  found  very  ready  listeners. 

At  the  time  of  the  massacre  all  the  Armenian  shops  were  broken 
in  and  looted.  What  was  of  no  use  was  destroyed.  But  the  Bibles  and 
portions  of  scripture  and  religious  books  which  filled  two  shops  were 
not  destroyed,  but  sold  far  and  wide  almost  for  nothing.  It  would 
have  taken  us  ten  years  to  have  distributed  them  so  widely  by  means 
of  colporteurs.  We  expect  God's  word  "will  accomplish  that  where- 
unto  it  was  sent." 

Previous  to  the  massacre  the  attitude  of  the  Gregorians  was  very 
friendly  to  us.  AVhen  my  father,  the  first  American  missionary  to  Bit- 
lis, died  three  years  ago,  the  Gregorians  offered  a  burial  place  near  one 


390  The  Student  Missionary  Appeal 

of  their  churches,  or  monasteries.  They  crowded  our  church  building 
at  the  funeral  service,  their  priests  and  choir  boys  took  part,  and 
Gregorian  teachers  vied  with  one  another  in  eloquently  expressing 
their  appreciation  of  the  service  done  them  by  the  missionaries.  I  was 
invited  several  times  by  them  to  take  part  in  the  funeral  services  of 
prominent  men.  The  Gregorian  young  men  sought  my  advice  and  as- 
sistance in  starting  a  reading  room  and  night  school.  Some  of  the 
notables  went  so  far  as  to  suggest  that  I  superintend  all  the  schools  in 
the  city,  theirs  as  well  as  ours,  and  a  discussion  was  started  in  the 
Gregorian  press  at  Constantinople  as  to  a  basis  on  which  their  schools 
and  ours  might  be  united.  There  is  no  telling  what  success  might 
have  attended  this  had  not  the  great  storm  of  massacre  swept  over  the 
land. 

"Man  proposes,  God  disposes."  The  Armenians,  already  drawn 
toward  the  missionaries  before  the  massacres,  have  reason  to  love  them 
all  the  more  since.  They  have  found  them  to  be  their  truest  friends. 
They  have  seen  the  defenseless  missionaries  stand  by  them  and  minis- 
ter to  their  suffering  when  the  great  powers  of  Europe  had  abandoned 
them  to  their  fate. 

At  the  time  of  what  may  be  called  the  tentative  massacre  at 
Trebizond,  on  the  Black  Sea,  a  Eussian  cruiser  lay  at  anchor  in  the 
harbor.  A  number  of  Armenians  succeeded  in  getting  into  a  boat  and 
were  rowing  toward  this  vessel,  hotly  pursued  by  some  Turks  in  an- 
other boat.  If  they  could  but  reach  the  vessel  of  a  great  Christian 
power  they  would  be  saved.  Cruel  delusion!  No  sooner  had  they 
come  near  the  steps  than  orders  were  given  to  have  them  pushed  off 
and  to  raise  the  ladders.'  They  were  thus  left  to  be  killed  by  their 
pursuers. 

Contrast  with  this  the  action  of  the  American  missionaries  at  Har- 
poot,  for  instance.  Pursued  and  fired  at  by  a  mob  of  soldiers  and 
Koords,  with  their  dwellings  plundered  and  burned  after  them,  they 
finally  take  refuge  in  the  college  building  with  some  500  of  these 
native  pupils.  They  expect  death  at  any  moment.  President  Gates 
has  written  that  letter  which  he  hopes  will  reach  the  outside  world, 
saying:  "Tell  our  friends  that  we  died  in  the  faith."  At  last  there  is 
hope  for  life.  Turkish  officers  wish  to  take  them  to  a  place  of  safety, 
but  only  to  leave  the  native  inmates,  with  the  building,  at  the  mercy  of 
the  mob.  "No,"  said  Dr.  Barn,  "if  you  wish  to  protect  us  you  can  do 
so  right  here;  if  not,  we  will  die  with  the  rest."  At  that  stage  the  offi- 
cers dared  go  no  further,  and  the  inmates  were  all  spared.  The  mis- 
sionaries in  their  helplessness  were  the  means  of  saving  500  persons. 
The  Eussian  cruiser,  in  its  omnipotence,  refused  to  rescue  a  handful 
of  men. 


The  Turkish  Kmpire,  Persia  and  Egypt  391 

ISTo  wonder  that  the  Gregorian  Armenians  regard  the  missionaries 
as  their  true  friends  and  are  glad  to  entrust  to  their  care  the  thousands 
of  orphans  that  they  are  unable,  in  their  present  weakness  and  abject 
poverty,  to  care  for.  Some  3,000  orphans  have  been  rescued  from  over 
40,000  and  are  under  the  supervision  of  the  missionaries.  Two  thou- 
sand of  these  have  been  rescued  by  American  benevolence.  These 
must  be  maintained  until  they  are  able  to  care  for  themselves.  In 
doing  this  we  have,  I  believe,  an  opportunity  unprecedented  in  the 
history  of  missions,  and  never  likely  to  occur  again.  A  number  of 
veteran  missionaries  have  written  that  they  consider  this  the  chance 
of  a  lifetime.  Here  are  2,000  young  boys  and  girls,  taken  almost  alto- 
gether from  the  thrifty  classes,  and  placed  unreservedly  in  our  hands. 
Their  parents  and  near  relatives  have  been  killed,  or  where  a  mother 
or  some  friend  survives,  is  wholly  unable  to  care  for  them.  They  have 
been  saved  from  starvation  or  from  a  vagrant  life,  or,  what  is  worse 
than  either,  from  falling  into  the  possession  of  Turks  and  Koords. 
They  are  gathered  into  safe  enclosures,  made  safer  by  the  protection  of 
the  British  government.  They  are  given  an  education  and  taught  a 
trade  whereb}'  to  earn  a  livelihood.  There  is  no  desire  on  the  part 
of  the  missionaries  to  have  them  forget  their  ancient  Church,  but  they 
cannot  help  surrounding  them  with  an  evangelical  atmosphere.  They 
are  given  right  ideas  of  morality  and  are  taught  to  distinguish  a  per- 
sonal relation  with  Christ  from  a  national,  formal  religion.  Many  have 
been  hopefully  converted.  A  little  orphan  girl,  writing  recently  to  her 
benefactor,  said  she  was  glad  to  have  lost  all  she  possessed,  for  she  had 
thereby  found  Christ,  whom  she  could  not  lose. 

"What  other  calamity  has  offered,  or  is  likely  to  offer,  such  a 
chance  for  missionarj-  work?  Floods,  earthquakes,  famines  and 
plagues  are  likely  to  affect  persons  of  all  ages  alike,  or,  if  an}i;hing,  to 
be  more  fatal  to  the  younger,  more  helpless  and  tender  ones.  Gospel 
ministrations  at  such  times  must  be  with  adults,  and  if  they  are  made 
specially  responsive  to  words  about  their  eternal  welfare  by  those  who 
are  ministering  to  their  temporal  wants  the  effect  is  likely  to  be  transi- 
tory. Even  the  m.uch  praised  medical  missionary  work  has  to  do  with 
people  distracted  by  their  pains  and  diseases;  and  when  it  has  to  do 
with  young  people  they  are  usually  under  the  CAre  of  those  who  can 
easily  neutralize  the  good  effect.  But  here  we  have  from  seven  to  eight 
per  cent  of  the  orphans  in  Turkey,  where  we  can  train  them  to  be 
noble  Christian  men  and  women.  What  a  great  significance  this  may 
have  for  the  Armenian  people! 

A  missionary  in  Turkey  has  said  "the  evangelical  Christians  are 
the  kindling  wood,  the  nominal  Christians  of  the  old  Church  the  char- 
coal and  the  Mohammedans  the  anthracite  coal."     This  orphanage 


392  The  Student  Missionary  Appeal 

work,  added  to  the  work  already  done  in  Turkey,  is  setting  aflame  the 
charcoal  of  the  Gregorian  Church  vdth  the  spirit  of  a  vital,  aggressive 
Christianity.  Even  if  Eussia  does  not  eventually  get  possession  oi 
Turkish  Armenia,  the  evangelical  element  in  Turkey  will  not  only 
affect  the  hundreds  of  thousands  of  Armenians  in  Eussia,  but  the 
orthodox  Eussians  as  well.  Then,  when  once  the  Armenians  are  aflame- 
with  zeal  for  Christ,  will  they  not  kindle  the  anthracite  coal  of  Moham- 
medanism? Already  the  Moslems  have  been  affected  by  what  they 
have  seen  of  men  willing  to  die  rather  than  deny  their  Savior  even  by 
silence.  Quite  a  number  are  secretly  asking  about  the  Christian  reli- 
gion, and  are  procuring  and  attentively  reading  the  New  Testament- 
There  is  good  reason  to  believe  that  when  the  inevitable  collapse  of 
Mohammedan  government  comes,  many  of  them  will  embrace  Chris- 
tianity. Now  when  once  adherents  of  this  other  of  the  two  aggressive 
religions  of  the  world  are  fired  with  a  love  for  Christ,  will  they  not  be 
the  most  efficient  means  for  melting  the  rock  of  Paganism,  persuading 
idolators  not  with  the  sword,  but  by  the  power  of  a  changed  life? 

All  the  children  in  the  kindergarten  department  of  one  of  our 
orphanages  lately  volunteered  to  go  without  the  simple  relish  with 
their  meals,  and  ate  only  dry  bread  for  a  day  that  they  might  have 
something  to  give  to  the  poor,  less  fortunate  than  themselves.  Is  it 
not  worth  while,  my  friends,  for  us,  by  denying  ourselves  to  make  the 
most  of  this  great,  unique  opportunity  of  such  far  reaching  signifi- 
cance and  maintain  at  least  these  orphans,  which  our  benevolence  has 
enabled  our  missionaries  to  rescue,  until  they  shall  be  able  to  care  for 
themselves? 

By  quietly  and  patiently  persisting  in  this  work  are  we  not  pre- 
paring for  the  dkj  Avhen  the  "still,  small  voice"  shall  break  forth  into 
the  joyous  shout  of  nations  that  have  turned  unto  the  Lord? 


WORK  AMONG  THE    MODERN   GREEKS 

Rev.  Lyndon  S.  Crawford,  of  Trebizond,  Turkey 

'T  am  debtor  both  to  the  Greeks  and  to  the  barbarians,  both  to 
the  wise  and  to  the  unwise."     (Eom.  i.,  14.) 

The  keynote  of  Paul's  rich  and  wonderful  life  was  the  ever- 
abiding  thought  of  what  he  owed  to  Christ.  When  all  other  motives 
fail  (and  they  will  fail),  this  great  thought  burning  within  us,  the 
debt  of  love  and  devotion  and  service  we  owe  to  Him  who  first  loved 
us  and  gave  Himself  for  us — this  great  thought  ever  sustains  and 
makes  toil  or  suffering  or  endurance,  either  in  the  home  land  or  in  the 
foreign  field,  a  sweet  and  great  delight. 


The  Turkish  Empire,  Persia  and  Egypt  393 

To  whom  then  shall  we  pay  tliis  great  debt  (according  to  the 
order  of  Him  to  whom  we  owe  all)? 

"To  the  barbarians"?  Yes,  thank  God,  those  early  debtors  to 
Christ  so  richly  paid  their  debt  and  we  the  descendants  of  the  bar- 
barians of  Europe,  now  in  our  time,  rejoice  that  to  us  is  given  the 
grand  opportunity  of  passing  on  to  other  barbarians  that  which  we 
and  our  fathers  have  received.  Pass  it  on,  young  man,  pass  it  on, 
young  woman.  The  coming  centuries  are  to  show  in  Africa,  in  Asia, 
in  the  islands  of  the  sea,  as  grand  results  from  your  consecrated  efforts 
as  the  present  century  shows  from  the  efforts  of  the  early  missionaries 
to  Europe.  But  there  is  another  people — not  barbarian — to  whom  we 
owe  a  peculiar  debt— "I  am  debtor  to  the  Greeks.''  Write  it  in  your 
Greek  grammar.  Let  it  face  you  on  the  pages  of  your  Xenophon,  your 
Homer,  your  Demosthenes.  In  your  study  of  early  Church  history;  as 
you  pore  over  your  Greek  New  Testament,  or  over  your  English  New 
Testament,  translated  from  the  original  Greek;  may  your  eyes  be 
opened  to  see  how  much  you  and  I  owe  to  the  Greeks  and  I  beg  of  you 
that  while  you  are  studying  Greek  you  will  occasionally  send  to  us  on 
the  electric  wires  of  prayer  a  message  which  we  may  feel. 

Greek  is  not  a  dead  language.  The  Greeks  are  not  merely  a  peo- 
ple of  the  past.  Their  past  is  so  full  of  history  and  romance  and  song 
that  they  have  fallen  into  the  same  mistake  which  many  of  us  Ameri- 
cans are  tempted  to  fall  into,  viz.,  that  "we  are  the  people  and  wisdom 
will  die  with  us." 

The  Greek  language  is  spoken  all  through  Greece  and  in  parts  of 
Albania  and  Macedonia  and  Thrace,  all  through  the  islands  of  the 
Aegean  and  in  the  seaports  and  many  interior  villages  and  towns  of 
Asia  Minor.  Greek  schools,  not  only  in  free  Greece,  but  in  Turkey, 
also,  have  taken  a  mighty  stride  forward  during  the  past  fifty  years. 

Their  church,  "The  Greek  Church"— the  orthodox  Church  is  to 
them  not  merely  a  religious  institution,  but  the  one  great  bond  of 
national  union.  You  ask  an  Armenian  what  he  is  and  he  replies,  "I 
am  an  Armenian."  The  Turk  will  say,  "I  am  a  Mussulman,"  but  the 
Greek's  answer  to  your  inquiry  is,  "I  am  a  Christian."  Could  the 
Greek  Church  have  continued  through  all  these  centuries  a  missionary 
church  (and  that,  my  friends,  is  what  is  going  to  save  our  American 
Churches)  they  would  not  need  our  efforts  to-day.  They  are  not  a  mis- 
sionary Church  and  they  have  grown  narrower  and  narrower  as  the 
years  haye  gone  by.  Their  educational  institutions  have  improved, 
their  Church  remains  where  it  was  one  thousand  years  ago.  Their 
priests  are  still  the  ignorant  successors  of  the  ministers  of  their  mys- 
tical rites  of  idolatrous  times.  Their  system  of  fasts  and  feasts  of  pros- 
tration and  picture  worship,  the  chantings  of  psalms  and  prayer  in  the 


-394  The  Student  Missionary  Appeal 

ancient  tongue  (with  almost  no  religious  instruction  in  the  church 
service)  have  kept  the  ignorant  and  superstitious  to  a  form  of  Chris- 
tianity. They  still  keep  the  superstitious  ones  among  the  educated  to 
that  form.  But  the  tendency  of  the  educated  classes  is  toward  skepti- 
cism and  infidelity.  And  even  among  the  peasants  there  are  thousands 
whose  souls  are  hungry  and  who  feel  that  their  deep  longings  are  not 
being  satisfied. 

The  cry  from  Armenia  is  an  exceeding  great  and  bitter  cry.  These 
are  days  of  opportunity  for  American  Christians  on  behalf  of  the 
stricken  Armenian,  and  I  am  thankful  that  their  cause  is  being  so 
eloquently  presented  to-day.  And  we  are  to  hear  of  other  doors  in 
the  Orient  which  are  not  to  be  closed  forever. 

To  me  is  given  the  great  privilege  of  bringing  to  you  the  cordial 
greetings  of  earnest  Greeks,  of  telling  you  that  the  candlesticks  have 
been  replaced  and  the  candles  are  again  burning  in  Smyrna  and  Thya- 
tira;  Philadelphia  has  sent  forth  a  man  who  is  an  apostle  indeed  on 
the  seacoast  and  mountains  of  Pontus;  Constantinople  has  three  cen- 
ters of  Greek  evangelical  work;  Marsovan  has  a  body  of  young  Greeks 
preparing  to  teach  and  preach  the  gospel,  while  congregations  meet  to 
study  the  Bible  and  to  listen  to  sermons  and  to  sing  our  own  loved 
hymns  in  modern  Greek  in  Athens,  Janina,  Volo,  Thessalonika  and 
other  towns  and  villages  of  Greece  and  Turkey. 

Only  a  few  weeks  ago  I  stood  with  a  Spartan  Greek  on  the  Acropo- 
lis of  Athens.  We  saw  in  the  ruined  Parthenon  the  remains  of  three 
religions,  the  idolatry  of  the  ancients,  a  Christian  church  and  the 
Turkish  mosque,  shattered  by  Venetian  shells.  Standing  before  the 
temple  of  wingless  victory  (poor  Greeks!  a  sad,  sad  people  they  are, 
for  victory  has  flown  far  away  from  them  and  is  hindered  in  her  re- 
turn), looking  down  upon  Mars  Hill  and  away  off  toward  the  sea,  this 
descendant  of  the  ancient  Spartans  pointed  out  the  pathway  St.  Paul 
must  have  taken  and  where,  legend  tells  us,  he  saw  the  altar  "to  the 
unknown  God."  It  was  significant;  for  God  in  His  true  character  is 
ntill  unknown  in  Greece.  We  owe  it  to  our  Lord  Jesus  Christ,  that  we 
tell  the  Greeks  that  He  is  no  longer  the  dead  Christ,  that  He  and  He 
alone  can  bring  to  their  now  sad  and  stricken  people  a  glory  more  real 
and  more  lasting  than  that  of  which  their  poets  sing  and  their  teach- 
ers tell  them  of  the  past. 

I  am  here  to  tell  you  that  the  time  of  the  payment  of  that  debt 
has  come,  the  day  of  opportunity  dawns  and  may  God  give  each  one  of 
you  light  and  grace,  that  you  may  know  how  you  may  pay  the  debt 
which,  for  Christ's  sake,  and  for  their  own  sakes,  you  and  I  owe  to  the 
Greeks. 


The  Turkish  Eivipire,  Persia  and  Egypt  395 

THE  PRESENT  OPPORTUNITY  AMONG  THE  ARMENIANS 
Miss  Grace  M.  Kimball,  M.  D.,  formerly  of  Van,  Turkey 

In  a  recent  address  on  the  Levant  President  Andrews  of  Brown 
University  made  three  statements  so  inaccurate  and  misleading  that 
I  have  ever  since  felt  a  strong  desire  to  comment  upon  them  in  the 
light  of  a  rather  longer  acquaintance  with  the  subject  matter  than 
could  possibly  have  been  acquired  by  the  transient  traveler.  The 
statements  were  substantially: 

First — That  the  Armenians  are  no  better  than  they  ought  to  be. 

Second — That  the  Turks  are  better  than  the  Armenians. 

Third — That  after  all  the  years  we  have  had  missionaries  in  the 
Levant,  and  after  all  the  flourish  of  trumpets  there  has  been  about 
their  work,  there  are  practically  710  Mohammedan  converts. 

As  to  indictment  number  one:  The  Armenians  are  indeed  no 
better  than  they  should  be.  Few  people  are!  But  in  their  case 
the  wonder  is  that  they  are  as  good  as  they  are.  Eesponsibility,  in 
sight  of  God  and  man,  is  measured  by  opportunity.  And,  judging 
by  their  opportunities  for  religious,  moral  and  social  growth,  we  may 
well  wonder  at  the  Armenians.  Religiously,  in  spite  of  having  re- 
ceived Christianity  not  as  an  individual,  personal  religion,  but  as  a 
state  religion;  in  spite  of  five  hundred  years  of  bitter  subjection  to 
Mohammedan  power;  in  spite  of  continual  and  often  most  bitter  and 
deadly  persecution  for  the  name  of  Christ,  they  have  kept  the  faith 
first  intrusted  to  them.  Morally  and  socially,  in  spite  of  the  veiling  of 
the  pure  light  of  religious  teaching  in  the  thick  clouds  of  ignorance, 
and  in  spite  of  the  degrading  influence  and  example  of  the  Turk,  in 
spite  of  the  common  practice  of  most  revolting  vice  by  the  Moham- 
medans about  them — they  themselves  often  the  victims — they  have 
maintained  a  condition  of  moral  and  social  purity  and  temperance 
which  causes  many  a  young  Armenian  to  be  woefully  shocked  when 
he  comes  to  this  country  and  sees  certain  phases  of  life  in  our  own 
large  cities. 

As  to  the  second  statement,  that  the  Turks  are  better  than  the 
Armenians,  I  will  not  insult  your  intelligence  by  dwelling  on  it.  It 
is  a  statement  based  on  such  insufficient  evidence  and  so  oblivious  of 
the  horrors  of  recent  history  that  one  can  only  wonder  that  it  should 
be  even  lightly  made. 

In  regard  to  the  conversion  of  Mohammedans  in  the  Sultan's 
dominions  and  the  implication  of  missionary  inefficiency  it  is  only 
necessary  to  recall  the  fact  that  our  missionaries  originally  went  to 
Turkey  and  remain  there  to-day  only  on  the  condition,  definitely 
understood,  that  their  work  is  for  the  no/i-Mohammedan  population; 


396  The  Student  Missionary  Appeal 

and  that  bo  efforts  shall  he  put  forth  for  the  Christianizing  of  the 
Turks.  No  other  rej^resentations  have  ever  "been  made  by  missionary 
reports. 

So  much  for  criticism  and  controversy.  Now  for  facts!  There  is 
a  widespread  feeling  that  owing  to  the  terrible  upheaval,  the  great 
loss  of  Christians'  lives  and  the  destruction  of  buildings  and  equipment 
in  Turkey,  our  missionary  work  there  has  received  a  terrible  setback 
and  is  well-nigh  demolished.  Not  so!  I  reckon  that  as  a  result  of  all 
these  terrible  persecutions  of  the  Armenian  Christians  the  work  of 
evangelical  missions  has  advanced  fifty  years  beyond  where  it  was 
when  these  things  began.  The  Armenian  people  have  seen  in  the 
hour  of  deadly  trial  who  stood  by  them,  from  whence — humanly 
speaking — came  their  help.  And  gratitude,  confidence  and  affection 
take  the  place  of  suspicion  and  dislike  in  the  hearts  of  those  who  had 
never  before  come  near  enough  to  understand  the  spirit  and  motives 
of  the  missionaries. 

Into  thousands  and  thousands  of  Armenian  hearts,  formerly  in- 
different or  bitterly  prejudiced,  there  has  come  the  conviction  that 
those  men  and  women  who  were  willing  to  stay  by  them  in  danger 
and  massacre,  to  shelter,  feed  and  clothe  them  when  they  were  hunted 
down,  robbed  and  rendered  homeless  by  Mohammedan  ferocity;  who 
cared  for  their  sick  and  wounded,  who  gathered  into  shelters  and 
homes  their  orphaned,  helpless  children — that  these  people  come  to 
them  bringing  a  Christianity  that  is  a  Christianity,  not  of  form  and 
ceremonial  like  their  own,  but  of  Christlike  word  and  deed. 

And  so  new  doors  are  open.  A  new  spirit  pervades  the  people,  a 
spirit  of  love,  confidence  and  fellowship  with  the  missionaries  never 
felt  before.  Now  is  no  time  to  be  discouraged.  Now  is  no  time  to 
withdraw  interest  or  money  or  men,  but  to  push  on,  thanking  God 
that  out  of  the  tempest  He  has  brought  progress  and  peace  and  a  large 
hope.  Now  is  the  time  when  Turkish  missions  call  for  more  preachers 
to  reach  the  enormously  increased  multitudes  who  in  every  mission 
station  crowd  to  hear  the  gospel  preached.  Now  is  the  time  when 
teachers — men  and  women — are  needed  as  never  before  to  teach  in 
the  schools  whose  numbers  have  doubled  and  quadrupled  since  the 
massacres,  and  to  care  for  the  thousands  of  orphans  who  have  been 
gathered  under  missionary  roofs  and  are  being  trained  into  Christian 
manhood  and  womanhood.  Now  is  the  time  when  missionary  physi- 
cians are  needed  in  every  station  to  enter  into  the  work  always  open 
to  them,  but  never  before  to  a  people  so  full  of  love  and  confidence 
as  now.  We  must  also  remember  that  the  ultimate  object  of  Turkish 
missions  looks  beyond  the  Armenians  and  sees  in  a  strong  evangelical 
Armenian  people  the  power  which,  if  God  wills,  is  some  day  to  be  the 


The  Turkish  Empire,  Persia  and  EavPT  397 

inissionan'  force  in  bringing  the  now  Mohammedan  population  of 
Turkey  to  Christ. 

Must  we  all  wait  for  missionary  societies  to  send  us  over?  They 
are  heavily  taxed  to  support  those  already  in  the  field.  How  can  our 
volunteers  help  to  swell  the  contributions  to  our  Boards?  And  if 
necessary  could  not  many  be  self-supporting  in  the  field?  I  am  con- 
fident that  any  doctor  could  easily  be  so.  Might  not  teachers  also  be? 
^Miat  we  want  in  Turkey  and  in  every  mission  field,  as  in  all  the 
world,  is  the  power  of  Christian  living,  and  the  more  earnest,  devoted. 
Christlike  lives  we  can  pour  into  these  lands  the  more  surely  will  we 
realize  the  evangelization  of  the  world  in  this  generation. 


SYRIA 
Rev.  W.  S.  Nelson,  of  Syria 

The  burning  question  of  the  day  is  a  question  of  method.  Every- 
where the  practical  man  meets  the  same  problem  and  aims  at  increased 
efficiency,  with  decreased  expenditure  of  effort  and  money.  This  is  pre- 
eminently important  in  the  Church's  missionary  work. 

Many  plans  have  been  followed,  many  experiments  tried;  many 
plans  are  now  in  operation,  but  there  is  a  gradual  formulation  of  con- 
clusions as  a  result  of  experience  which  we  may  wisely  study. 

I.     How,  then,  shall  Syria  be  evangelized? 

1.  It  will  not  be  by  political  intervention.  Much  strength  has 
been  expended  in  futile  tirades  against  oppressive  governments.  It 
is  wise  and  often  necessary  to  seek  protection  of  person  and  establish- 
ment of  property  rights  by  political  intervention,  but  this  will  seldom 
go  far  to  secure  permanent  results  in  evangelization. 

2.  It  will  not  be  by  secular  or  commercial  civilization.  So  long 
as  the  commercial  nations  of  the  world  magnify  the  value  of  money 
and  bend  all  their  energies  to  heaping  together  gold,  we  cannot  expect 
business  intercourse  with  them  to  turn  men's  eyes  toward  Christ,  The 
worship  of  mammon  will  not  lead  to  the  worship  of  God. 

3.  It  will  not  come  through  scientific  education.  True  science 
leads  the  honest  investigator  back  to  God;  but  too  much  of  the  modem 
research  of  Europe  and  America  is  a  strife  to  be  independent  of  the 
Great  First  Cause,  and  hence  offers  but  a  poor  instrument  for  the 
evangelization  of  the  world. 

4.  It  will  not  come  through  the  preaching  of  foreign  missionaries. 
The  old  idea  of  an  eager  group  waiting  with  outstretched  hands  for 
the  missionary  to  bring  them  the  gospel  has  been  exploded.  The 
task  is  too  large  for  his  unaided  strength.     The  conditions  are  too 


398  The  Student  Missionary  Appeal 

hard.  No  matter  how  long  a  missionary  may  labor,  he  can  never 
wholly  overcome  the  difficulty  of  language,  customs  and  hereditary- 
tendencies.  There  will  always  he  an  intangible  barrier,  sometimes 
very  slight,  but  never  wanting,  between  a  foreign  missionary  and  his 
unevangehzed  flock. 

5.  It  must  come  by  God's  Spirit  working  through  the  native 
Church.  The  early  model  is  the  true  one.  The  work  of  the  apostles 
was  one  of  oversight  and  organization  chiefly.  They  established  local 
churches,  ordaining  elders  everywhere.  So  it  must  be  to-day.  The 
missionary  must  only  start  the  work,  and  then  the  Divine  Head  of  the 
Church  will  develop  it  through  agencies  found  on  the  ground. 

II.  Special  difficulties.  Syria  has  no  unified  population.  The 
people  have  no  national  traditions  behind  them,  no  national  ambi- 
tions, no  national  faith.  True,  they  have  a  single  language,  but  it  is  in 
no  sense  a  S}'Tian  language.  The  non-Moslem  population  has  no 
unifying  bond,  but  is  divided  into  almost  endless  hostile  groups. 
Many  of  these  groups  call  themselves  by  the  name  of  Christ,  and  each 
claims  to  be  the  only  true  Church  throiigh  whose  rites  alone  salvation 
can  be  secured.  This  makes  the  presentation  of  a  pure  gospel  harder 
than  it  would  be  to  those  who  know  nothing  of  Christ.  They  claim 
to  be  Christians  and  resent  any  ofl'er  of  instruction  in  that  line.  A 
missionary  should  be  peculiarly  tactful  in  approaching  such  people, 
and  thoroughly  posted  as  to  the  history  and  peculiar  tenets  of  each 
sect. 

The  presence  of  such  false  and  idolatrous  forms  of  Christianity 
makes  it  doubly  hard  to  approach  the  purely  monotheistic  Moslem  and 
Jew.  They  say,  "We  will  have  nothing  to  do  with  you,  for  we  know 
Christians  worship  idols."  A  purified  Christian  Church  must  be  es- 
tablished as  a  means  of  reaching  Moslem  or  Jew. 

III.  What  has  been  done?  Seventy-five  years  have  passed  since 
the  Syrian  mission  of  our  Church  was  established,  and  we  have  a  right 
to  ask  the  result  of  this  period  of  effort. 

1.  Seventy-five  years  of  quiet  Christian  example.  The  mere 
presence  of  a  Christian  home  among  non-Christian  people  exerts  a 
powerful  influence  for  righteousness.  Wherever  the  missionary  has 
lived  a  new  ideal  of  home  has  been  set  before  a  people  who  have  no 
equivalent  for  that  term  in  their  language,  and  no  conception  of  what 
it  represents  in  their  experience. 

2.  Seventy-five  years  of  Christian  education.  One  of  the  earliest 
steps  taken  was  the  introduction  of  Syrian  children  into  the  missionary 
home  for  instruction.  Then  small  schools  were  opened  and  larger 
numbers  of  children  were  brought  together.  In  all  this,  and  in  all 
subsequent  school  work,  the  Bible  is  the  basis  of  all  instruction  and 
the  minds  of  all  are  filled  with  the  precious  Word  of  Life. 


The  Turkish  Empire,  J*ersia  and  Egypt  399 

3.  A  thoroughly  equipped  Christian  college  has  been  established. 
There  is  not  a  college  on  this  American  continent  which  has  a  finer 
location  than  the  Eobert  college,  which  overlooks  the  Bosphorus  at 
Constantinople,  or  the  Syrian  Protestant  college,  which  looks  out  over 
the  Mediterranean  from  the  headland  of  Beirut. 

Both  of  these  institutions  are  governed  by  boards  of  trust  in 
New  York;  both  were  largely  endowed  with  American  money;  both 
are  equipped  with  American  faculties  of  instruction,  and  both  repre- 
sent a  large  work  that  American  Christianity  has  done  for  Turkey. 

4.  A  publishing  house.  If  nothing  more  had  been  accomplished 
by  the  Syrian  mission  beyond  the  translation  of  God's  Word  into  the 
Arabic  language  it  would  have  been  a  profitable  investment.  That  is 
the  sacred  language  of  two  hundred  million  followers  of  Mohammed 
in  Turkey,  Africa,  India  and  China,  and  by  this  means  God's  Word  is 
made  accessible  to  them  all.  Thousands  of  copies  of  the  Bible,  to- 
gether with  millions  of  pages  of  religious  reading,  are  sent  out  from  the 
American  press  in  Beirut  every  year  wherever  the  Arabic  language  is 
spoken. 

5.  Organized  churches.  More  than  thirty  organized  churches 
under  the  ministration  of  Syrian  preachers,  with  their  own  elders,  are 
scattered  over  the  territory  of  the  mission.  These  are  now  united  in 
three  Presbyteries,  which  are  progressing  steadily  in  efficient  self- 
government  and  aggressive  zeal  for  the  Master. 

6.  Trained  ministers.  The  ripest  fruit  of  missionary  work  is 
found  in  the  men  who  have  been  trained  to  lead  and  feed  the  flock  of 
Christ.  God  grant  the  number  and  power  of  those  who  are  destined  to 
lead  the  Syrian  Church  may  be  increased  a  hundred-fold! 

IV.  What  of  the  future?  A  review  of  the  past  and  a  study  of 
the  present  would  be  idle  did  they  not  both  look  forward  to  the  future 
and  seek  to  apply  the  wisdom  gained  by  experience  to  the  solution  of 
problems  still  unsolved. 

1.  Of  the  missionaries.  Their  work  has  been  changing,  and  must 
continue  to  change.  They  must  not  hold  the  position  of  pastor  to  the 
local  church.  Their  relation  to  the  church  must  be  advisory  merely. 
They  must  still  be  the  trainers  of  the  native  ministry  and  the  coun- 
selors of  all. 

2.  Of  the  Syrian  preachers.  These  who  have  commended  them- 
selves as  well  endowed  mentally  and  spiritually  are  to  feed  the  flock 
in  the  local  church  and  gradually  assume  more  and  more  of  the  re- 
sponsibility in  directing  the  affairs  of  the  church  in  session  and  in 
Presbyter}^  The  missionaries  will  thus  be  free  to  reach  out  into  the 
regions  still  untouched  by  the  gospel. 

V.  What  is  needed?     Having  surveyed  the  ground,  decided  on 


400  The  Student  Missionary  Appeal 

our  course  and  arranged  our  macliinery,  we  ask  what  is  the  motive 
power  needed?    There  can  be  but  one  answer — prayer. 

1.  For  sincere  devotion  to  Christ.  Let  there  be  no  divided  alle- 
giance, no  question  that  every  effort  is  solely  for  the  Master  Himself 
and  only  secondarily  for  the  Church  as  His  body. 

2.  For  sincere  love  of  the  brethren.  To  exert  a  real  and  lasting 
influence  you  must  work  at  short  range.  Never  can  you  hope  to  influ- 
ence a  person  unless  you  sincerely  love  him.  The  missionary  who 
holds  liimself  aloof  or  who  shows  that  he  considers  himself  made  of 
superior  clay  will  do  more  harm  than  good  on  any  field. 

3.  For  spiritual  revival  in  the  Native  Church.  There  is  the 
culmination  and  crown  of  all  effort  and  only  God  Himself  can  effect 
what  we  desire. 

Let  every  effort  and  prayer  aim  at  the  manifestation  of  God's 
glory  and  the  verification  of  the  inscription  left  by  the  Moslems  on 
the  Great  Mosque  at  Damascus.  When  that  old  church  fell  into  the 
hands  of  the  followers  of  Mohammed  they  removed  every  pictorial 
token  of  Christianity,  but  they  left  at  the  portal  the  beautiful 
prophecy,  which  still  stands,  "Thy  kingdom,  0  Lord,  is  an  everlasting 
kingdom.'' 


PERSIA 

Rev.  S.  L.  Ward,  of  Teheran,  Persia 

Of  what  use  is  it  to  excite  enthusiasm  for  work  when  so  few  work- 
ers can  be  sent?  ''The  destruction  of  the  poor  man  is  his  poverty.'' 
Not  only  can  he  not  do,  but  he  little  by  little  ceases  to  plan,  and  at 
last  falls  into  apathy.  The  Church  is  poor  to-day?  It  cannot  carry  out 
the  last  command  of  its  risen  and  glorified  Lord?  "No  longer  can  the 
Church  say,  'Silver  and  gold  have  I  none,' "  said  the  Pope  to  Thomas 
Aquinas,  as  they  watched  the  treasure  being  carried  into  the  vaults  of 
the  Vatican.  As  we  to-day  look  at  the  churches  erected  in  our  large 
cities  or  as  we  consider  how  much  of  the  material  wealth  around  us 
belongs  to  members  of  the  Protestant  churches,  we  are  sure  that  the 
Church  cannot  say,  "Silver  and  gold  have  I  none." 

In  what,  then,  does  the  poverty  of  the  Church  consist?  Can  it  be 
in  faith,  consecration,  love,  obedience?  Can  it  be  in  prayer?  Has  the 
time  come  when  the  Church  cannot  say  to  the  lame  man,  "Else  up  and 
walk"? 

I  do  not  know  how  much  control  over  the  Protestant  wealth  re- 
sides in  this  audience,  but  I  see  in  you  untold  possibilities  of  spiritual 
wealth.  Shall  the  mines  be  worked?  Shall  the  wealth  materialize? 
Take  as  your  motto  not  the  words  of  the  worldly  wise  Solomon — 


The  Turkish  Empire,  Persia  and  Egypt  401 

^'Money  answereth  all  things/'  but  those  of  the  heavenly  wise  Jesus — 
"All  things  are  possible  to  him  that  believeth."' 

In  Persia  the  work  of  the  future  is  the  Mohammedan  work.  The 
evangelization  of  the  Nestorians  is  assured  and  the  church  is  near  to 
self-government,  while  the  question  of  self-support  is  largely  one  of 
good  government  and  freedom  from  oppression. 

Considerable  colonies  of  Armenians  and  Jews  exist  all  over  the 
country  and  must  not  and  will  not  be  neglected.  Their  conversion  is 
not  only  a  desideratum  per  se,  but  would  remove  a  great  stumbling 
block  from  the  Moslem  work.  A  hopeful  beginning  has  been  made  in 
this  work. 

God  never  makes  a  single  providence,  but,  like  scissors,  in  pairs. 
In  asking  the  meaning  of  the  present  financial  difficulties,  I  see  two 
answers:  1.  God  is  taking  the  honor  and  emphasis  from  money  and 
putting  it  on  faith.  2.  The  quality  of  our  missionary  workers  is  to  be 
improved.    There  is  special  need  of  quality  for  the  Moslem  work. 

Dr.  Burrell  said  that  Islam  is  the  only  living  non-Christian  reli- 
gion. Shall  it  be  left  unconquered  ?  The  honor  of  our  King  demands 
its  overthrow.  Persia  is  the  lowest  part  of  its  wall,  Islam's  weakest 
point.  Orthodox  Islam  has  one  truth  and  one  lie  in  its  creed.  Sheah 
Islam  has  one  truth  and  two  lies:  "There  is  no  God  but  God,  and 
Mohammed  is  the  Prophet  of  God  and  Ali  is  the  Lieutenant  of  God." 

The  points  that  have  been  occupied  are  those  of  the  first  impor- 
tance and  enough  of  results  have  been  seen  to  refute  that  perennial 
Lie  that  no  Moslem  has  as  yet  been  converted.  The  Church  Missionary 
Society  of  England  at  Isfahan  and  the  Presbyterian  Church  of  the 
United  States  of  America  at  its  four  stations  is  doing  much  in  giving 
the  gospel  to  the  Moslems.  The  instrumentality  that  works  with 
opposition  in  all  these  places  is  the  medical  branch.  In  the  capital  the 
educational  work  is  also  a  very  effective  way  of  reaching  the  Moslem 
with  the  gospel.  The  Bible  has  been  sold  throughout  the  whole  land; 
traveling  native  evangelists  meet  at  times  with  opposition,  but  in  gen- 
eral are  kindly  received.  The  American  missionary  may,  with  tact  and 
a  Idndly  manner,  go  anywhere  and  be  ordinarily  received  with  kind- 
ness, while  the  physician  is  received  with  all  honor.  The  Persian  is 
false  often,  but  always  courteous.  He  may  be  corrupt,  but  he  is  pol- 
ished. He  is  sure  to  be  covetous  and  selfish,  but  his  hospitality  never 
fails.  The  Persian  of  any  rank  vnll  respond  to  courtesy,  kindness, 
sympathy  and  affection. 

To  accomplish  the  evangelization  of  this  land  we  need  now  to  oc- 
cupy the  secondary  points  as  rapidly  as  possible.  Resht  and  Meshed 
should  at  once  be  occupied  by  a  physician  and  a  clergj-man  each,  as 
well  as  Sultanabad.    The  Koords  ought  to  be  cared  for  by  stations  at 


402  The  Student  Missionary  Appeal 

Sennali  and  Soug  Bulock  and  given  a  translation  of  the  Bible  in  their 
language.  The  first  fruits  of  this  wild  but  manly  race  have  been  gath- 
ered in;  the  time  seems  ready  for  a  more  energetic  work  for  them. 
This  work  must  be  done  by  Americans,  for  the  native  converts  are  too 
lately  out  of  bondage  to  have  the  stamina  for  this  work.  Needed 
are  the  Calebs  and  Joshuas  for  this  work — men  who  have  seen  and 
appreciate  the  stature  of  the  Anakim  and  yet  say:  "Let  us  go  up  at 
once  and  possess  it,  for  we  be  well  able  to  overcome  it." 


ARABIA 

Rev.  S.  M.  Zwemer,  F.  R.  G.  S.,  of  Basaia,  Arabia 

In  Eisser's  great  work  on  general  geography  he  characterizes  the 
Arabian  peninsula  as  "the  anti-industrial  center  of  the  world."  Arabia 
has  stood  still  wliile  all  around  her  civilization  was  marching  forward 
or  backward;  what  she  was  in  the  days  of  the  patriarchs  she  is  now, 
with  only  one  important  addition — Islam.  From  the  standpoint  of 
missions  Arabia  is  first  of  all: 

1.  A  neglected  country.  Although  lying  in  the  very  pathway  of 
commerce,  and  having  an  open  liighway  on  three  sides,  with  a  coast- 
line of  four  thousand  miles  and  an  area  equal  to  four  times  the  size  of 
France,  mission  effort  was  not  begun  anywhere  in  the  peninsula  until 
1885.  Although  Arabia  had  been  crossed  by  travelers  and  explorers 
for  more  than  a  hundred  years,  none  of  these  traveled  in  behalf  of  the 
gospel.  The  great  interior  has  never  had  its  Livingstone.  Since  the 
era  of  the  Dutch  and  English  East  India  companies  we  owe  a  debt  to 
the  Arabs  commercially.  Mocha  coffee,  Muscat  raisins,  Hadramant 
spices,  gum  arable,  dates,  senna,  ostrich  feathers,  pearls — all  these 
come  from  Arabia.  Ever  since  the  Suez  Canal  was  opened  missionaries 
have  passed  by  this  great  field  with  a  population  of  between  eight  and 
ten  millions.  To-day  there  are  in  all  Arabia  proper  only  two  mission- 
ary societies.  The  Free  Church  of  Scotland  mission  at  Sheikh  Otto- 
man, near  Aden,  and  the  Arabian  mission  of  the  Reformed  Church  in 
America.  Both  originated  not  by  these  churches,  but  almost,  we  may 
say,  in  spite  of  them.  Both  were  at  first  independent  efforts  and  were 
afterward  adopted.  The  total  number  of  missionaries  now  at  work  or 
under  appointment  to  work  in  Arabia  is  eight,  or  less  than  one  witness 
for  each  million  of  the  population. 

2.  In  the  next  place,  Arabia  is  an  accessible  country.  This  has 
been  proved  from  the  standpoint  of  the  traveler  long  years  ago.  In 
recent  years  even  lady  travelers  have  penetrated  far  inland  unmolested. 
Turkish  Arabia  is  only  one-fourth  of  the  peninsula,  and  even  there. 


The  Turkish  Empire,  Persia  and  Egypt  403 

under  the  usual  restrictions  of  passports  and  permits,  travel  is  allowed. 
The  whole  coast,  with  all  its  important  cities,  is  accessible.  The  only 
part  of  Turkish  Arabia  closed  to  Christians  is  the  region  around  Mecca 
and  Medinah.  At  Jiddah  there  are  European  consuls,  and  there  mis- 
sion work  would  be  entirely  possible.  Aden,  with  its  hinterland,  is 
English  territory.  That  door  was  open  since  1839,  but  was  not  entered 
until  1885.  The  whole  of  Hadramant  Nejd,  Bahrein  coast  and 
Yemama  are  independent  of  Turkey,  so  also  is  Oman.  The  latter,  with 
the  Bahrein  islands,  is  under  English  protection.  The  Persian  gulf 
is  fast  becoming  an  English  lake.  Coramerce  has  prepared  the  way  by 
steamships,  postal  service  and  growing  foreign  influence;  British 
diplomacy  has  stopped  piracies,  protected  the  slave  and  interfered  with 
the  slave  trade.  Moreover,  the  Arabic  language  has  been  prepared 
years  since  and  the  Bible,  with  hundreds  of  other  books,  are  trans- 
lated. All  the  preliminary  work  is  accomplished.  Seven  years'  ex- 
perience proves  that  Arabian  hospitality  is  found  everywhere  and  that 
nowhere  on  the  coast  is  the  stranger  in  danger  of  his  life.  In  the  in- 
terior also  travel  is  comparatively  safe.  We  have  never  been  obliged 
to  travel  in  disguise  even  in  the  heart  of  Oman  or  Yemen  or  Hassa, 
and  we  have  always  traveled  as  missionaries  with  the  Bible.  The 
Arabs  are  not  fanatical  above  other  Moslems  and  many  of  them  are 
Mohammedans  only  in  name.  From  actual  experience  I  believe  three- 
fourths  of  Arabia  is  entirely  accessible  for  evangelistic  touring  and 
medical  missions. 

3.  In  the  third  place,  Arabia  is  a  land  of  promise.  This  is  shown 
by  the  work  of  God's  Spirit  in  missions  and  by  the  word  of  truth  in  the 
Bible  prophecies.  Keith  Falconer,  like  a  grain  of  corn,  fell  into  the 
ground  and  died.  His  Life  has  borne  rich  fruit;  he  no  longer  abides 
alone.  The  mission  begun  by  him  has  been  sadly  hampered  by  lack  of 
reinforcements,  but  is  to-day  a  bright  spot  and  a  center  of  gospel  influ- 
ence for  all  the  region  round  about.  At  Aden  in  the  Bible  depot 
thousands  of  copies  of  God's  Word  are  sold  every  year;  the  hospital 
and  school  are  also  fruits  of  this  mission.  In  the  Persian  Gulf,  after 
six  years  of  pioneer  work  on  the  part  of  a  very  few,  God  has  given  us 
three  stations,  two  outstations,  two  dispensaries,  a  rescued  slave  school 
and  a  small  printing  press.  In  1896  over  2,800  copies  or  portions  of 
God's  Word  were  sold  in  our  five  Bible  depots.  Inquirers  have  already 
asked  for  baptism.  Sweet  first  fruits  have  once  and  again  been  seen. 
There  is  less  opposition  and  more  interest.  The  future  is  bright  as  the 
promises  of  God.  And  these  promises  are  for  Arabia  numerous,  defi- 
nite, glorious.  The  angel  of  Jehovah  appeared  first  of  all  to  Hagar 
the  Mother  of  Arabs.  God  heard  the  voice  of  the  lad  Ishmael  and 
promised  to  bless  him.     When  Abraham  prayed,  "Oh,  that  Ishmael 


404:  The  Student  Missionary  Appeal 

might  live  before  thee,"  God  said,  "I  have  heard  thee."  He  had  twelve 
sons,  of  whom  the  two  elder,  Kedar  and  Nebaioth,  received  many  spe- 
cial promises  in  the  later  prophecies.  "All  the  flocks  of  Kedar  shall  be 
gathered  unto  thee,  all  the  rams  of  Nebaioth  shall  minister  unto  thee. 
They  shall  come  up  with  acceptance  on  mine  altar  and  I  will  glorify 
the  house  of  My  glory."  "The  villages  that  Kedar  doth  inhabit"  will 
sing  when  they  hear  of  Christ.  Central  Arabia,  too,  will  be  blessed  for 
"a  multitude  of  camels  shall  cover  thee,  the  dromedaries  of  Midian  and 
Ephah."  "All  they  from  Sheba  shall  come";  that  is  South  Arabia. 
The  whole  seventy-second  Psalm  is  a  missionary  promise  for  the  land 
that  stretches  "from  sea  to  sea  and  from  the  river  (Euphrates)  to  the 
ends  of  the  (then  known)  earth."  Gold  and  frankincense  and  myrrh,  the 
three-fold  products  of  ancient  Arabia,  were  brought  to  Christ  in  fulfill- 
ment of  these  promises.  "They  shall  give  Him  of  the  gold  of  Sheba." 
At  Pentecost  Arabia  was  represented  and  Arabic  spoken.  The  apostle 
Paul  went  first  of  all  to  Arabia.  Now,  why  was  all  this  if  not  because 
of  God's  covenant  promise  to  Abraham?  "Tliis  day  has  salvation 
come  to  this  house  because  he  also  is  a  son  of  Abraham." 


Ube  5ews 

^be  XanD  anD  tbc  ipeople 


THE  LAND    AND  THE  PEOPLE 
Mr.  Wm.  E.  Blackstone 

In  I.  Cor.  X.,  32  we  find  the  inhabitants  of  the  world  divided 
into  three  classes,  the  Jews,  the  Gentiles  and  the  Church  of  God. 
Our  subject  to-day  is  the  first  of  these,  namely,  the  Jews;  and  as  they 
are  inseparably  connected  with  the  earthly  habitation  which  God 
gave  them,  we  shall  entitle  this  address  "The  Land  and  the  People." 

It  is  the  land  that  was  the  home  of  the  prophets  and  where  the 
revelation  from  God  was  given — beautiful  Palestine,  graced  by  the 
feet  of  Jesus,  the  Messiah  of  Israel,  the  Savior  of  men,  the  King  of 
the  Jews  and  the  Son  of  God.  Let  us  note  three  things  about  the 
land: 

First,  God  selected  it.  "A  land  that  I  espied  for  them,  flowing 
with  milk  and  honey."    (Ezek.  xx.,  6.) 

Second,  God  gave  it  to  Abraham  and  his  descendants.  "For  all  the 
land  which  thou  seest,  to  thee  will  I  give  it,  and  to  thy  seed  forever." 
(Gen.  xiii.,  15-17;  see  also  xii.,  7;  xv.,  18;  xvii.,  8;  xxiv.,  7;  xxvi.,  2-4; 
xxviii.,  13;  xxxv.,  12;  Ex.  vi.,  4-8;  Num.  xxxiv.,  1-12;  Deut.  xxxiv.,  4; 
Acts  vii.,  5,  etc.,  etc.)  Israel's  "title  deed"  to  Palestine  is  recorded  not 
in  the  Turkish  Serai  at  Jerusalem,  but  in  every  Bible  that  there  is  this 
day  in  all  the  languages  of  the  nations  of  the  earth. 

Third,  God  cares  for  it.  "A  land  which  the  Lord  thy  God  careth 
for.  The  eyes  of  the  Lord  thy  God  are  always  upon  it  from  the  be- 
ginning of  the  year  even  unto  the  end  of  the  year."    (Deut.  xi.,  12.) 

Why  did  God  select  it?  We  believe  it  is  not  presumption  to  an- 
swer: 

First,  because  of  its  location.  It  is  the  natural  center  of  the 
earth,  a  choice  situation  for  the  capital  of  a  world-wide  empire. 

Second,  because  of  the  variety  of  its  climate  and  scenery,  which 
constitute  a  miniature  world.  It  was  just  the  place  for  the  giving  of 
the  supernatural  Book  that  was  to  have  world-wide  circulation. 

Third,  because  of  its  productiveness.  Every  sabbatic  year  it 
produced  enough  to  support  the  population  two  years  and  every 
jubilee  year  enough  to  support  them  three  years. 

It  is  called  in  Scripture  "the  pleasant  land"  (Dan.  vii.,  9),  "the 
glorious  land"  (Dan.  xi.,  16).  Twenty-one  times  it  is  called  "a  good 
land"  and  once  (Nu.  xiv.,  7)  "an  exceeding  good  land."  There  is 
no  other  such  land,  for  it  is  "the  glory  of  all  lands"  (Ex.  xx.,  6). 


408  The  Student  Missionary  Appeal 

Likewise  the  people — Israel — are  called  "the  chosen  ones"  (I. 
Chron.  xvi.,  13),  "a  holy  people  unto  the  Lord,"  *  *  *  "^^ 
peculiar  people  *  *  *  above  all  the  nations  upon  the  earth" 
(Deut.  xiv.,  2).  "The  people  shall  dwell  alone  and  shall  not  be  reck- 
oned among  the  nations"  (Xu.  xxiii.,  9). 

All  antediluvian  history  and  for  four  centuries  thereafter — alto- 
gether nearly  twenty-one  centuries — are  disposed  of  in  the  first  eleven 
chapters  of  Genesis.  All  the  rest  of  Bible  history  pertains  principally 
to  Israel,  or  to  Gentile  nations  because  of  their  relation  to  Israel. 

Their  history  embraces  millenniums.  Over  thirty-eight  cen- 
turies ago  God  called  Abraham  and  said:  "I  will  make  of  thee  a  great 
nation,"  They  were  hoary  with  age  when  Rome  was  bom.  They 
have  seen  Babylon,  Egypt  and  Greece  rise  and  pass  away  and  our 
Western  nations  are  to  them  only  as  fleeting  ephemera, 

Israel  has  been  a  superior  nation  in  material  development.  In 
riches  she  has  proportionately  surpassed  all  others,  especially  under 
David  and  Solomon,  who  made  silver  to  be  as  stones  in  Jerusalem 
(I.  Ki.  X.,  27;  I.  Chron.  xxii.,  14-16).  Her  palaces  and  notably  her 
Tabernacle  and  Temple  have  been  the  marvel  of  the  world. 

Her  political  economy,  providing  an  inalienable  inheritance  for 
every  famil}'-,  is  to-day  the  very  best  basis  of  true  and  substantial  gov- 
ernment. The  theocracy  furnished  a  perfectly  infallible  executive. 
Lacking  this  all  modern  socialistic  schemes  can  bring  nothing  but 
chaos. 

But  it  is  in  her  religion  that  Israel  stands  pre-eminent  among 
the  nations.  Her  Divine  Oracle,  with  its  revelation  of  truth,  its  fore- 
cast of  the  future,  its  ceremonies,  types  and  moral  teaching  is  without 
a  peer.  "What  advantage,  then,  hath  the  Jew?  Much  every  way, 
chiefly  because  that  unto  them  were  committed  the  oracles  of  God" 
(Eom.  iii.,  1-2). 

We  despise  the  Jew,  call  him  "old  rags  and  iron,"  forgetting  that 
through  him,  and  him  alone,  we  have  received  the  Word  of  God.  All 
our  consolation  and  hope  for  happiness  beyond  the  grave  comes 
through  God's  revelation  made  to  the  Jews.  Out  of  them,  according 
to  the  flesh,  Jesus  Christ,  our  Savior,  came  (Rom.  ix.,  5),  and  He 
said  "Salvation  is  of  the  Jews"  (John  iv.,  22). 

No  nation  has  suffered  like  Israel.  Proud  and  haughty  in  their 
prosperity,  they  were  constantly  falling  into  the  most  grievous  sins  of 
idolatry  and  unbelief,  for  which  war,  pestilence  and  famine  came  fre- 
quently upon  them.  Often  in  the  siege  of  their  cities  have  they  become 
so  crazed  ^vdth  hunger  that  they  would  eat  human  flesh,  even  their  own 
children.  Jerusalem,  their  capital,  has  more  than  once  been  swept 
clean  with  the  besom  of  destruction  amid  Avoe  and  carnage,  the  record 


The  Jews  409 

of  which  makes  the  ear  tingle.  Twice  have  they  been  altogether 
emptied  out  of  their  land,  millions  slaughtered  and  the  remnant  scat- 
tered to  the  four  winds  of  the  earth.  And  now,  after  eighteen  cen- 
turies of  this  latter  dispersion,  behold  an  astonishing  anomaly  in  the 
earth — a  land  without  a  people  and  a  people  without  a  land. 

Once,  in  A.  D.  135,  they  made  a  desperate  effort,  under  the  false 
Messiah  Bar  Cochba,  to  regain  their  land,  ending  in  their  siege  and 
overthrow  at  Either,  a  scene  of  fearful  carnage. 

With  occasional  respites,  their  history  since  has  been  one  long 
era  of  persecution.  They  flourished  in  Eome  for  a  while,  even  joining 
in  the  persecution  of  Christians  up  to  the  time  of  Constantine's  con- 
version, but  since  then  for  fifteen  centuries  Israel  has  truly  been  "the 
wandering  Jew,"  "with  garments  torn  and  feet  unshod."  They  have 
been  hammered  up  and  down  the  world  with  the  rods  of  enmity,  ostra- 
cism and  banishment. 

Heathen,  Mohammedans  and  Christians  have  all  joined  in  their 
persecution.  The  crusaders  began  their  "holy  war"  by  murdering 
Jews  in  Europe  who  would  not  submit  to  baptism.  All  sorts  of 
financial  injustice  was  practiced  upon  them  to  get  their  money  to 
defray  the  crusade  expenses.  Even  if  a  Jew  became  a  Christian  his 
property  was  confiscated  to  test  the  sincerity  of  his  conversion. 

At  the  coronation  of  Eichard  I.  the  populace  fell  upon  them 
with  slaughter,  plunder  and  fire.  Many  fled  to  the  kindly  protection 
of  the  governor  of  York  castle.  But  here  they  were  besieged,  and 
when  they  saw  they  could  not  hold  out  they  burned  their  goods, 
killed  their  wives  and  children  and,  drawing  lots,  killed  each  other 
rather  than  fall  into  the  hands  of  those  British  Christians  (?).  One 
man  in  Bristol  was  condemned  to  have  a  tooth  extracted  every  day 
till  he  paid  1,000  marks. 

Perhaps  the  greatest  horror  was  their  expulsion  from  Spain  by 
Eerdinand  and  Isabella  in  the  very  same  year  that  Columbus  discov- 
ered America.  The  shameful  edict  ran  as  follows:  "Seeing  that  the 
Jews  persuade  many  Christians,  especially  the  nobles  of  Andalusia, 
to  accept  their  religion,  for  this  they  are  banished  under  the  sev- 
erest penalty."  It  was  death  if  found  in  the  kingdom  after  four 
months  unless  they  embraced  Christianity.  A  Jew  offered  600,000 
crowns  in  the  name  of  his  people  for  the  revocation  of  the  edict.  The 
sovereigns  were  inclined  to  relent,  but  the  inquisitor  Torquemada,  with 
a  crucifix  in  his  hand,  boldly  advanced  into  their  presence,  saying: 
"Behold  Him  whom  Judas  sold  for  thirty  pieces  of  silver.  Sell  ye  Him 
now  for  a  higher  price  and  render  an  account  of  your  bargain  to  God." 
The  sovereigns  trembled  before  the  Dominican  and  there  was  nothing 
left  for  the  Jews  but  baptism  or  exile.     "Who  of  us  can  but  admire 


410  The  Student  Missionary  Appeal 

them  for  choosing  the  latter?  Eight  hundred  thousand  of  them  went 
out,  not  knowing  whither.  They  fell  into  worse  hands  in  Portugal 
and  sank  "like  lead  in  the  sea"  on  the  way  to  Africa,  were  met  at 
Genoa  by  priests  with  bread  in  one  hand  and  a  crucifix  in  the  other. 
The  ban  of  Europe  was  upon  them,  while  the  Turks,  "the  unspeak- 
able Turk,"  received  them  kindly  and  allowed  them  an  asylum,  which 
they  have  now  enjoyed  for  over  four  hundred  years.  All  of  this  hor- 
ror was  in  the  name  of  Christianity  and  Pope  Alexander  VI.  con- 
ferred the  title  of  Catholic  on  the  crown  of  Spain  for  this  monstrous 
cruelty. 

Yes!  it  was  a  Eoman  Catholic  persecution,  but  the  Greeks  do  the 
same — witness  the  persecution  in  Eussia  and  Eoumania — and  Protest- 
ants also,  even  in  the  home  land  of  Luther,  where  anti-Semitism  has 
raged  so  bitterly,  and  even  in  our  boasted  United  States  Jews  are 
often  excluded  from  hotels  and  schools  simply  because  they  are  Jews. 

Surely  Israel  can  say,  in  the  words  of  the  prophet,  "Is  it  nothing 
unto  you  all  ye  that  pass  by?  Behold  and  see  if  there  be  any  sorrow 
like  unto  my  sorrow  which  is  done  unto  me"  (Lam.  i.,  12).  "For 
under  the  whole  heaven  hath  not  been  done  as  hath  been  done  upon 
Jerusalem"  (Dan.  ix.,  13). 

God  has  said  of  Israel:  "Ye  are  my  witnesses."  In  all  of  this 
sorrow  they  are  the  living  evidence  of  the  truth  of  God's  Word.  His- 
tory confirms  the  faithful  portrayal  of  it  given  by  the  prophets.  Like 
Tennyson  sings  of  the  brook,  they  can  say,  Nations  come  and  nations 
go,  "but  I  go  on  forever."  Their  indestructibility  is  an  indisputable 
argument  for  the  inspiration  of  the  Bible.  God  has  said:  "I  will 
make  a  full  end  of  all  the  nations  whither  I  have  scattered  thee,  but  I 
will  not  make  a  full  end  of  thee"  (Jer.  xxx.,  11,  E.  V.).  God  said  to 
Abraham:  "I  will  bless  them  that  bless  thee  and  curse  him  thatcurseth 
thee"  (Gen.  xii.,  3).  Frederick  the  Great  said:  "Persecution  of  the 
Jews  never  brought  prosperity  to  any  nation."  Since  Cromwell's  time 
(1655)  the  Jews  have  enjoyed  a  gradual  emancipation  up  to  the  recent 
Eussian  persecution.  As  the  trades  and  political  privileges  have 
opened  up,  the  Jews  have  shown  their  traditional  ability,  with  a  free 
chance,  to  outstrip  all  competitors.  Joseph,  Daniel  and  Mordecai  are 
notable  examples  of  the  past.  So  Spinoza,  the  father  of  rational- 
ism; Mendelssohn,  a  prince  of  musicians;  Bartholdy,  a  prince  of 
diplomats;  Neander,  the  Church  historian;  the  Eothschilds,  the 
world's  bankers;  La  Salle,  Marx  and  Bebel,  leaders  of  the  socialists; 
Disraeli,  Jules  Simon,  Cremieux,  and  Castelar,  political  economists 
and  statesmen,  and  a  host  of  others  in  the  educational  and  literary 
world,  stand  at  the  forefront  of  recent  and  present  times. 

Such  prominence  and  prosperity  among  the  Gentile  nations  has 


The  Jews  411 

caused  an  increasing  number  of  the  Jews  to  give  up  many  of  their  an- 
cestral hopes,  such  as  the  coming  of  a  Messiah  and  a  restoration  to 
Palestine.  They  have  adopted  rationalistic  views  in  regard  to  the 
inspiration  of  the  Scriptures;  they  have  made  many  changes  in  their 
ritual  and  synagogue  worship,  even  holding  their  services  on  Sunday 
instead  of  their  Sabbath.  They  have  accepted  as  their  Palestine  the 
countries  granting  them  such  liberty  and  as  their  Messiah  the  liberal 
spirit  of  the  nineteenth  century.  Intoxicated  with  position,  money 
and  power,  they  call  themselves  ''Keformed,"  and  have  settled  down 
to  stay  in  these  various  adopted  countries.  But  God  says  in  Eze.  xs., 
32,  that  this  shall  not  be,  and  by  recent  persecutions  they  are  again 
stirred  up  as  an  eagle  stirreth  up  her  nest  (Deut.  xxxii.,  11).  Are  we, 
then,  to  believe  that  the  mission  of  such  a  people  is  finished? 

A  journey  to  Palestine  is  interesting  to  the  ordinary  traveler  and 
it  is  much  more  so  to  one  who  views  it  in  the  light  of  the  sacred  asso- 
ciations of  the  past.  If  it  be  so  to  us  Christians  it  is  even  more  so 
to  the  orthodox  Jew.  It  was  his  home  for  two  millenniums  and, 
though  a  wanderer,  he  still  looks  upon  it  as  his  rightful  heritage.  He 
has  the  promise,  "Thine  eyes  shall  see  the  King  in  His  beauty,  they 
shall  behold  the  land  that  is  very  far  off"  (Isa.  xxxiii.,  17).  It  is  his 
daily  prayer  that  he  may  be  restored  to  his  land  and  that  the  Temple 
may  be  built.  At  every  yearly  passover  service  in  all  their  scattered 
homes  they  say  most  pathetically,  "At  present  we  celebrate  it  here, 
but  the  next  year  we  hope  to  celebrate  it  in  the  land  of  Israel."  They 
love  the  land.  And  now,  after  seventeen  centuries,  they  are  making 
their  first  effort  to  regain  their  home  there.  More  Jews  are  now  in 
Palestine  than  went  back  with  Zerubbabel  (Ezra  ii.).  Zionist  societies 
are  organized  all  over  Europe.  Their  first  general  congress  was  held 
last  August  (1897)  in  Basle,  Switzerland.  True,  they  are  led  in  this 
effort  by  rationalistic  Jews,  who  seek  only  a  national  restoration  as  a 
cure  for  anti-Semitism.  The  Powers  of  Europe  ought  to  give  them 
their  land  and  let  them  go  home  if  they  wish  to,  just  as  they  have  done 
for  the  Eoumanians,  Servians,  Bulgarians  and  Greeks. 

"To  the  Jew  first"  is  the  scriptural  order  for  the  preaching  of 
the  gospel.  "How  beautiful  upon  the  mountains  are  the  feet  of  him 
that  bringeth  good  tidings,  *  *  *  that  publisheth  salvation,  that 
saith  unto  Zion,  thy  God  reigneth"  (Isa.  lii.,  7).  Paul  the  apostle  to 
the  Gentiles  emphasized  this,  and  so  great  was  his  love  for  Israel  that 
he  was  willing  to  be  separated  from  Christ  for  their  sakes  (Rom.  ix., 
3).  But  the  Church  soon  forgot  this  order  and  even  turned  the  cruel 
hand  of  persecution  upon  poor,  blind  Israel  for  fifteen  centuries. 

About  a  hundred  years  ago  there  was  a  change  and  again  the  true 
disciples  began  to  preach  the  simple  gospel  to  the  Jews.     The  Church 


412  The  Student  Missionary  Appeal 

of  England  has  the  honor  of  beginning  the  work  in  earnest.  The 
London  Jewish  Society  was  organized  in  1809  and  now  has  many  mis- 
sionaries throughout  Europe  and  the  Orient.  Many  other  societies 
have  since  been  organized,  and  there  are  now  over  three  hundred  mis- 
sionaries to  the  Jews,  and  it  is  estimated  that  over  100,000  Jews  have 
been  converted  in  this  century.  Not  a  few  of  these  converts  have  be- 
come missionaries  to  their  brethren.  Notable  among  these  are  Joseph 
Kabbinowitz  of  Kisheneff,  in  Eussia,  and  Eabbi  Lichtenstein,  in  Ger- 
many. 

The  persecutions  and  expulsions  in  Eussia  and  eastern  Europe 
have  driven  a  great  number  of  Jews  to  America.  There  are  probably 
over  600,000  in  the  United  States.  Even  here  they  are  not  free  from 
anti-Semitic  hatred.  Their  children  are  nicknamed  "sheeny"  in  the 
common  schools  and  on  the  streets.  Seligman  was  blackballed  in 
New  York,  and  many  hotels  and  places  of  resort  are  closed  against 
them  simply  because  they  are  Jews — a  solemn  fulfillment  of  the 
prophecy  by  Moses  (Dent,  xxviii.,  65). 

Many  missions  to  Israel  have  been  established  in  the  United 
States,  especially  in  New  York,  which  is  perhaps  the  city  having  the 
largest  Jewish  population  in  the  world.  Chicago  comes  next  in  the 
United  States,  with  probably  80,000  Jews. 

Skillful  missionaries  to  the  Jews  must  be  thorough  Bible  students, 
for  the  Jew  must  be  approached  on  the  foundation  of  his  own  Scrip- 
tures, the  Old  Testament.  He  must  be  shown  that  the  New  Testa- 
ment is  in  fulfillment  of  the  Old — e.  g.,  that,  according  to  Hag.  ii.,  S, 
the  Messiah  must  have  come  before  the  second  temple  was  destroyed; 
that  He  was  to  be  born  of  a  virgin,  according  to  Gen.  iii.,  15,  and  Isa. 
vii.,  14;  that  He  was  to  suffer  and  die  (Isa.  liii.;  Dan.  ix.,  26);  that 
He  was  to  be  a  gin  and  a  snare  to  Israel  (Isa.  viii,,  14). 

But  so  great  is  the  stir  among  the  "dry  bones"  of  Israel  now,  and 
so  earnest  is  the  spirit  of  inquiry  that  many  Jews  can  be  reached  by 
those  less  skilled  in  the  Word,  if  they  only  go  to  them  in  love  and 
kindly  present  to  them  the  New  Testament  and  other  literature  to 
show  that  Jesus  is  indeed  their  Messiah. 

God  in  His  providence  has  sent  these  people  to  our  very  doors. 
Any  Christian  can  go  to  them  and  offer  them  the  New  Testament. 
Many  are  willing  to  take  it,  especially  if  in  their  own  Hebrew  lan- 
guage. We  have  in  Chicago  thousands  of  testaments  in  Hebrew  and 
parts  in  Polish,  which  have  been  furnished  to  us  by  the  Mildmay  Mis- 
sion to  the  Jews  in  London.  We  will  gladly  send  one,  ten  or  a  hundred 
free  to  any  one  who  will  distribute  them  to  the  Jews  on  payment  of 
the  postage — six  cents  each.  Address  Chicago  Hebrew  Mission,  32 
Solon  Place,  Chicago,  111. 


Htrtca 

Zbe  ffielD  anO  tbe  ©pposlng  ^forces 

Zbc  ®(6tc(butlon  ot  tbe  Cbief  Btrtcan  ^i0S(on«fforce0 


THE  FIELD  AND  THE  OPPOSING  FORCES 
Mr.  Douglas  M.  Thornton 

I.  The  contiuent  of  Africa.  A  survey  of  the  whole  continent  of 
Africa  is  necessary  before  anyone  can  realize  the  extent  of  the  obstacles 
to  its  evangehzation.  In  area  it  is  the  second  largest  continent  in  the 
world,  with  a  surface  of  11,500,000  square  miles. 

Its  river  systems  are  unsurpassed  when  taken  as  a  whole.  The 
ancient  river  Nile  flows  through  a  greater  extent  of  country  (from 
south  to  north)  than  any  other  river  in  the  world,  not  even  excluding 
the  Mississippi.  The  Congo  basin  is  second  only  to  that  of  the  Ama- 
zon among  the  great  fluvial  systems  of  the  world.  Mr.  James  Steven- 
son estimates  that  there  are  10,000  miles  of  navigable  waterways  in 
Central  Africa  alone. 

Again,  consider  Africa's  inland  seas,  those  newly  discovered  won- 
ders. Do  they  not  compare  favorably  with  those  of  the  North  Ameri- 
can continent?  The  greatest  of  them,  the  Victoria  Nyanza,  is  dotted 
with  islands  equal  to  the  area  of  Wales,  while  itself  is  almost  as  large 
as  Scotland.  Two  others  exceed  350  miles  in  length,  and  one  of  them. 
Lake  Tangan5dka,  has  a  coast  line  of  1,000  miles. 

As  to  mountains — the  fabled  Mountains  of  the  Moon  are  proved 
to  be  realities.  Mounts  Kilima-njaro,  Kenia  and  Ruwenzori  exceed  the 
height  of  many  an  Alpine  range,  while  the  Abyssinian  highlands  form 
a  "Tyrol"  region  that  would  stretch  from  the  European  Adriatic  to  the 
Baltic  Sea. 

As  regards  climate,  Africa  is  undoubtedly  the  most  tropical  con- 
tinent of  all.  Its  average  temperature  is  higher  even  than  that  of 
Southern  Asia  or  South  America.  And  were  it  not  for  the  general 
elevation  of  the  continent  the  temperature  would  be  higher  still. 
This  fact,  of  course,  aflects  the  seasons  in  different  parts.  Heavy  rain- 
falls in  the  forest  regions  round  the  western  coasts  have  proved  a 
mighty  barrier  to  inland  advance. 

And  yet  the  population  of  Africa  is  not  composed  of  many  d}'ing 
races.  In  all  the  study  of  race  migrations  or  of  racial  endurance, 
where  will  you  find  (save  in  the  case  of  the  Jews)  the  equal  of  the 
negro  race.  Undoubtedly  the  negro  race  will  never  die.  Here  in 
America  this  needs  no  proof.  True,  the  Bushman  and  the  pigmy 
dwarfs  are  d}dng  out,  and  the  Hottentot  has  largely  lost  his  identity, 
but  Arab,  Berber,  Fulah  and  Nubian — all  represent  some  dominant 

415 


4:16  The  Student  Missionary  Appeal 

race.  It  is  not  accurate  to  count  the  smallness  of  the  population  of 
the  continent  as  an  index  of  a  smaller  need.  It  is  oppression  that  has 
kept  the  population  small.  Not  more  than  200,000,000 — some  say 
less  than  150,000,000 — souls  people  the  continent  of  xVfrica  to-day. 

II.  Obstacles  to  progress.  Several  obstacles  to  Africa's  evangel- 
ization must  be  faced. 

The  first  and  oldest  obstacle  to  progress  consists  in  the  multitude 
of  tongues.  The  curse  of  Babel  seems  to  have  fallen  most  upon  the 
negro  race.  We  have  to  face  the  fact  that,  in  the  two  great  branches 
of  the  negro  race  there  are  at  least  350  distinct  languages,  not  to  men- 
tion countless  dialects.  And  not  one-quarter  of  these  are  yet  reduced 
to  alphabets.  One-half  this  number  of  languages  are  to  be  found  in 
West  Africa,  where  the  climate  is  most  injurious.  Let  us  then  catch 
the  spirit  of  Samuel  Crowther,  the  slave  boy,  who  was  the  first  negro 
to  become  a  bishop.  Eead  how  many  languages  he  reduced  to  alpha- 
bets with  the  aid  of  Schon  and  Koelle.  Or  again,  shall  we  not  seek  to 
accomplish  Ludwig  Krapf's  ideals,  that  German  apostle  who  sought 
so  nobly  to  reduce  all  East  African  languages  to  writing,  after  dis- 
covering affinity  between  them.  Appreciate,  too,  the  work  of  his  suc- 
cessors, and  the  latest  of  them  to  pass  away — George  Pilkington  of 
Uganda,  who  has  just  died  for  his  queen  and  country  in  the  recent  Sou- 
danese rebellion.  In  six  short  years  of  missionary  service  he  gave  the 
people  of  Uganda  the  whole  of  the  Bible,  which  is  already  being  read 
by  tens  of  thousands.  Follow,  too,  the  brave  example  of  Marling,  your 
linguist  of  the  Gaboon. 

The  second  greatest  obstacle  is  the  slave  trade.  Africa,  West  and 
East,  has  been  the  victim  of  this  infernal  traffic.  It  is  only  ten  years 
since  the  West  Coast  traffic  ceased  entirely  forever  by  the  abolition  of 
slavery  in  Brazil.  But  the  evils  of  three  centuries  of  wrongdoing  still 
remain.  The  capture  of  10,000,000  souls,  of  whom  at  least  one-third 
have  died  upon  the  way,  must  be  laid  to  the  charge  of  European  na- 
tions during  the  eighteenth  century  alone.  And  Britain  proves  to  be 
red-handed  more  than  all  the  othe^  powers.  There  are  some  heroes 
that  did  their  best  to  rouse  the  conscience  of  the  Christian  world  over 
the  cause  of  Africa's  redemption.  Our  slave-trade  abolitionists,  as 
they  were  called,  are  household  names.  You  boast  of  Wendell  Phillips, 
Abraham  Lincoln  and  others.  For  the  East  Coast  David  Livingstone 
did  more  than  any  living  man  to  plead  the  negro's  right  to  freedom. 
And  only  thirteen  years  ago  General  Gordon  died  in  the  attempt  to 
save  the  Soudanese. 

Lastly,  what  shall  we  say  of  the  growing  liquor  traffic?  This  is 
a  trade  especially  carried  on  with  those  backward,  ravaged  races  in 
West  Africa.     Ask  Hamburg,  Boston  and  several  English  ports  about 


Africa  417 

their  export  trade,  and  you  will  find  that  foremost  Christian  nations 
have  been  carrying  on  the  largest  trade  in  gin  and  rum.  The  heroes 
in  the  cause  of  prohibition  of  the  drinlc  traffic  are  not  so  widely  known. 
But  Khama,  the  native  Christian  chief  of  Southern  Africa,  has  led  the 
way  by  prohibition  of  strong  drink  within  his  native  land.  In  West 
Africa  Bishop  Olnwole  is  an  able  protestant.  His  criticisms  of 
British  colonial  policy  in  the  presence  of  government  authorities  made 
a  great  impression.  But  Cliristiau  powers,  unhappily,  are  not  unani- 
mous as  yet. 

III.  The  Evangelization  of  Africa. — Can  Africa,  under  these  con- 
ditions, be  evangelized  within  this  generation?  Let  us  summarize  the 
facts  and  forces  at  our  disposal  with  which  to  do  the  work: 

North  Africa  and  the  valley  of  the  Nile  have  200  missionaries 
to  25,000,000  souls,  and  the  Bible  in  Arabic,  French,  Italian  and 
Abyssinian  languages,  with  which  to  reach  the  multitudes  of  these 
Moslem  lands. 

The  vast  Sahara  desert,  as  large  as  Europe,  with  nomad  tribes  un- 
tamed, lies  still  untouched. 

The  great  Soudan,  with  00,000,000  souls  at  least,  lies  fringed  by 
mission  stations  all  along  the  western  coasts.  But  back  of  the  forest 
regions  no  heralds  of  the  cross  can  yet  be  found.  A  district  of  three 
thousand  miles,  from  the  Niger  sources  to  the  River  Nile,  is  without 
a  missionary.  One  dominant  language,  namely,  the  Houssa  language, 
is  understood  for  half  this  distance.  British  rule  is  extending  grad- 
ually in  east  and  west.  The  Soudan  presents  a  mighty  field  of  ruined, 
troubled  nations  to  be  reconciled  in  Christ. 

In  Central  (equatorial)  Africa  there  are  40,000,000  souls  and  500 
missionaries — a  region  as  large  as  Europe,  tracked  by  lakes  and  river- 
ways,  all  of  them  being  opened  up  to-day  by  European  enterprise. 
Bible  translation  is  making  rapid  progress  in  east  and  west  and  center. 
Chains  of  mission  stations  are  being  established  here  and  there  across 
the  continent. 

Lastly,  Southern  Africa  is  fast  becoming  Christianized.  It  has 
thirteen  complete  New  Testaments  in  native  tongues,  and  missions  of 
nearly  ever}'  Church  in  reformed  Christendom  at  work.  This  land 
should  prove  the  basis  for  a  strong  assault  on  paganism.  Already 
seven  flourishing  mission  agencies  have  thus  advanced  and  settled  in 
the  regions  of  British  Central  Africa. 

Where  lies  the  greatest  need  to-day?  Unquestionably  in  Northern 
Africa  and  the  Great  Soudan.  Have  we  a  basis  for  attacking  each  of 
these?  The  land  of  Egypt  is  likely  to  become  a  powerful  force  in  days 
to  come,  through  Northern  Africa.  But  what  of  the  great  Soudan? 
Has  North  America  no  workable  scheme  for  winning  all  the  negro 


418  The  Student  Missionary  Appeal 

races  for  Jesus  Christ?  I  leave  the  charge  with  you  in  the  words  of 
David  Livingstone,  dated  from  Ujiji  (1871),  two  years  before  he  died: 
"You  don't  know  what  you  can  do  until  you  tr}^" 


THE    DISTRIBUTION    OF    THE    CHIEF    AFRICAN    MISSION- 
FORCES 

Mr.  Frederic   Perry  Noble 
Introduction 

While  Mr.  Meyer  eloquently  and  upliftingly  addressed  you  yes- 
terday afternoon  two  silent  orators  behind  liim  spoke  with  equal  effec- 
tiveness and  spirituality.  These  were  two  huge  wall  maps  of  missions 
and  world  religions.  Through  them  Ethiopia  suddenly  stretched 
pierced  hands  and  cried:  "Come  over  and  help!"  Africa  showed  its 
vast  northern  bulk  to  be  as  a  whole  held  by  Islam,  to  be  the  world's 
largest  Moslem  land  area,  and  to  number  nearly  forty  million  follow- 
ers of  the  Arabian  prophet;  and  the  southern  half  to  be  the  sphere  of 
paganism,  whose  one  hundred  and  twenty-five  million  souls  make 
Africa  pre-eminently  the  pagan  continent.  Only  Abyssinia,  the  Swit- 
zerland of  North  Africa;  Cape  Colony,  Natal,  Orange  Tree  State  and 
Transvaal,  and  here  and  there  a  mission,  the  Christian  lighthouse  of 
inter-tropical  Africa,  relieved  the  gi*een  shadow  of  Ishmael  and  the 
black  bulk  of  Giant  Pagan.  Two  thousand  American  and  European 
missionaries  at  most  among  the  myriad  millions  of  Africa  and  its  isles 
of  the  sea!  One  white  missionary  for  every  hundred  thousand  Af- 
ricans! 

Since  the  historical  geography  of  missions  means  much,  notice 
the  characteristics  and  significance  of  the  strategic  centers  among  the 
mission  fields.  Africa  has  four  main  missionary  spheres,  each  in  itself 
equivalent  to  a  continent.  These  are  the  north,  west,  south  and  east 
and  their  insular  dependencies.  The  south  and  the  west  are  the  chief 
fields  in  results,  the  east  and  north  in  turn  ranking  after  them. 

In  North  Africa  Abyssinia  has  three  and  one-half,  possibly  five, 
million  Christians.  Their  faith,  however,  is  so  formal  and  Judaic,  so 
degraded  and  dead,  as  scarcely  to  deserve  the  name  of  Christianity. 
But  its  people  are  a  gifted  race.  They  show  that  not  all  Arabs  need  be 
Moslems,  but,  on  the  contrary,  can  cleave  as  stubbornly  to  Christian- 
ity as  other  Semites  to  Islam;  and  Providence  has  preserved  this  pe- 
culiar nation  for  some  high  purpose.  When  Abyssinia  is  reborn  into 
vital  religion,  she  can  become  a  herald  of  salvation  for  Arabia  and 
Soudan.  Egypt  is  the  gateway  between  Orient  and  Occident.  Its  six, 
possibly  eight  hundred  thousand  Copts  will  yet  be  regenerated  and 


Africa  419 

then,  as  fifteen  centuries  and  more  ago,  become  missionaries  again  to 
Ethiopia,  Libya  and  regions  around  Gyrene.  Its  nine  million  Mos- 
lems are  regarded  as  infidels  by  Morocco  and  Soudan,  and  from 
Egypt's  princes  will  come  Arab  evangelists  for  the  Christ  to  the  fol- 
lowers of  Mohammed  in  Morocco  and  Sahara,  in  Soudan  and  Tripoli- 
tana,  among  Mahdists  and  Senusiyah.  The  Berber  states — Algeria, 
Morocco,  Tripoli  and  Tunis — give  precarious  access  to  Sahara  and 
Soudan,  the  former  with  two  and  one-half,  the  latter  with  twenty-two 
niillion  Islamites;  but  Home,  by  means  of  France  and  of  Italian  and 
Spanish  representatives,  dominates  their  Christian  future.  Islam  is 
not  yet  without  power  in  Morocco  and  Tripolitana,  and  sends  Moslem 
missionaries  thence  to  the  south. 

West  Africa  differs  from  North  Africa  in  that  it  has  had  no 
history  proper.  This  began  with  missions  in  1736.  Eum  and  slavery 
have  here  wreaked  their  worst.  Clarkson,  Macaulay  (the  greater 
father  of  a  great  son)  and  Wilberforce  gave  their  best  for  Sierra  Leone; 
Mills  of  Wilhams  and  Lot  Cary  for  Liberia.  The  Senegal,  Niger  and 
Congo,  with  their  affluents,  open  highways  to  better  countries 
beyond  the  coast  that  is  a  land  of  death-shades,  but  until  recently  mis- 
sions and  settlements  in  general  have  timidly  clung  to  the  sea.  Sen- 
egambia  forms  a  base  of  approach  to  French  Soudan;  Lagos  and  the 
Niger  to  Yariba,  Sokoto,  Kanem  and  Bornu;  Cameroons  to  Adamawa 
and  Bagirmi,  and  the  Congo  to  many  districts  between  the  Nile  feed- 
ers and  the  Zambesi  head  streams,  the  inland  seas  and  the  western 
ocean.  Belgian  Congo,  British  Nigeria  and  French  Soudan  and 
Ubangi  are  the  kings  on  this  chess  board  of  African  policy,  France  and 
Eome  straining  every  nerve  to  checkmate  Britain  and  Protestantism. 
It  may  be  remarked  in  passing  that  the  Calabar  mission  of  Scotch 
United  Presbyterians  in  1845  caused  probably  the  first  student  vol- 
unteer movement  since  that  of  Mills.  In  the  Tchad  states  and  on  the 
Niger,  Islam,  though  for  fifty  years  a  waning  force,  still  has  a  meas- 
ure of  power  and  continues  to  gain  proselytes  in  new  districts,  while- 
losing  adherents  in  old  homes.  Its  numerical  superiority  to  Chris- 
tianity is  less  religious  than  social,  and  is  little  to  be  dreaded.  Com- 
paring Protestantism  with  Eome,  Portuguese  West  Africa  demon- 
strates that  Eome  can  not  gain  lasting  success  in  African  missions. 

South  Africa  possesses  a  native  Christianity  consisting  of  two  ele- 
ments. The  first  comprises  African-born,  European-descended  white 
people,  partly  British,  but  chiefly  Dutch;  the  second  Bantu  converts 
of  missions.  Austral  Africa's  distinctive  feature,  rehgiously,  is  the  ex- 
istence of  indigenous,  self-extending  Christianity.  Dutch  Presbyte- 
rianism  has  been  a  power  in  Cape  Colony  for  two  and  one-half  cen- 
turies.    Though  wofully  at  fault  in  relation  to  the  pagan  and  savage. 


420  The  Student  Missionary  Appeal 

it  proves  that  evangelical  Christianity  thrives  in  Africa  and  holds  its 
future.  South  Africa  has  for  seventy-five  years  made  history,  is  a 
monument  of  missions,  and,  through  diamonds  and  gold,  has  become  a 
storm  center  of  world  politics.  Cape  Colony,  Rhodesia  and  Transvaal 
contain  the  elements  of  empire;  through  Lakes  Nyassa  and  Tan- 
ganyika associate  the  lands  of  Livingstone  with  those  of  .Baker,  and 
mean  that  within  fifty  years  paganism  as  a  cult  will  be  extinct  between 
the  Atlantic  and  Indian  oceans  and  from  the  Cape  to  the  ISTourse  and 
Zambesi  rivers.  Natal's  Hindi  population  has  Christian  missions  that 
will  react  beneficently  on  Asiatic  peoples  all  along  the  eastern  littoral 
between  Kaffraria  and  Somalia  and  on  Arabia  and  India.  The  Kaffir 
and  Zulu  stocks  hold  sterling  stuff,  and  cannot  fail  to  exert  Christian 
influence  on  the  Zambesian  countries. 

East  Africa  is  the  land  of  mighty  lakes  known  to  Ptolemy,  of 
snow-topped  peaks  and  of  the  sources  of  three  of  the  great  African  riv- 
ers. It  had  some  medieval  history;  is  a  medley  of  African,  Asiatic 
and  Polynesian  peoples;  has  been  influenced  by  Arabia,  Hindustan 
and  Persia,  in  turn  reacting  on  Baluchistan,  Bombay  and  Oman;  and 
to  Krapf  owes  its  entrance  among  mission  fields.  (Madagascar,  the 
French  base  for  operations  in  the  Indian  ocean,  had  been  opened  and 
closed  ere  Krapf  reached  Zanzibar.)  East  Africa  admits  missions  into 
the  regions  of  the  Zambesi,  the  lakes  and  Congo  and  the  Mle  basin. 
Ibea  (Imperial  British  East  Africa)  forms  a  back  door  to  Abyssinia, 
Gallaland  and  Somalia.  British  universities  and  Scotch  Presbyterians 
have  made  Nyassa  a  Scotch  loch,  the  former,  at  Livingstone's  instance, 
initiating  a  student  mission,  the  latter  furnishing  an  example  of  broth- 
erly fellowship  and  Kaffrarian  interest  and  demonstrating  the  fallacy 
of  the  assumption  that  the  negro  will  not  work  if  he  can  avoid  it. 
Madagascar  and  Uganda  stand  among  miracles  of  Christian  evidences, 
proving  that  native  Christians,  even  if  alone  and  persecuted,  will  be 
martyred  rather  than  apostatize,  and  that  the  Bible  in  the  vernacu- 
lar is  a  marvelous  and  mighty  missionary.  Zanzibar,  an  African  Liv- 
erpool, is  a  base  for  operations  from  the  ocean  to  the  lakes;  Uganda 
a  key  to  adjacent  districts  and  regions  beyond;  Mombaz  a  light  for  the 
northeast;  the  district  near  Lake  Stefanie  a  step  already  taken  toward 
the  southern  Galla,  and  Aden,  though  in  Arabia,  a  starting  point  of 
Christianity  toward  British  Somalia. 

Our  subject  proper  includes  several  divisions.  Its  first  depart- 
ment comprises  the  recruiting  grounds  of  the  Church  militant;  the 
second,  the  spiritual  battlefields  of  this  mighty  army;  the  third,  the 
names  and  spheres  of  the  chief  protagonists. 

1.    THE  RECRIJITING  GEOUNDS 

These  African  mission  forces  have  religious,  racial,  political  and 


Africa  421 

geographical  origins.  Geographically  the  fifteen  thousand  workers 
among  the  one  hundred  and  seventy-four  millions  of  Africans  and 
Malagasi  come  from  Africa  itself,  the  Americas,  Asia,  Europe,  Mada- 
gascar and  other  Afric  isles  of  the  sea.  Racially  they  originate  among 
Aryan,  Hamite,  Malay,  Mongolian,  Negro  and  Shemitic  peoples.  Po- 
litically it  is  Abyssinia,  America,  the  Antilles,  Arabia,  Belgium, 
Britain  (i.  e.,  England,  Ireland,  Scotland  and  Wales),  Canada,  Cape 
Colony  (including  Ivaffraria),  Egypt,  Denmark,  faraway,  tiny  Finland; 
France  (and  Algeria  and  Tunis),  Holland,  India,  Italy,  Cameroons, 
Lagos,  Liberia,  Madagascar,  Mauritius,  Natal  and  Zululand,  Norway, 
the  Orange  Free  State,  Portugal  and  its  African  empire,  Eeunion, 
Sierra  Leone,  Spain  and  the  Canary  Islands,  the  South  African  Repub- 
lic and  Tripoli,  that  supply  the  Protestant  and  Roman  missionaries. 
Religiously  these  spring  from  Paganism,  Judaism,  Islam  and  Chris- 
tianity. The  supporters  of  Christian  missions  among  Africans  extend 
from  the  chambers  of  the  morning  to  the  sea  of  the  setting  sun,  and 
from  the  lands  of  the  Great  Bear  constellation  to  those  of  the  South- 
em  Cross.  Chinese  students  have  supported  a  Natalan  studying  for 
mission  service  among  the  Zulu,  and  Californian  members  of  the 
Young  Women's  Christian  Association  contribute  and  work  for  Africa. 
Norse  girls  throng  the  mission  societies  as  volunteers  for  African  serv- 
ice, while  New  Zealand  sends  her  sons  to  black  and  brown  races  as 
heralds  of  glad  tidings. 

Christianity  is  represented  in  Africa  by  the  Greek  and  Coptic 
systems,  the  Protestant  denominations  and  the  Roman  Church.*  The 
Greek  Church,  through  its  Russian  branch,  is  negotiating  for  xmion 
with  the  Ethiopic  church.  This  transaction  is  its  only  share  in  Af- 
rican missions,  unless  we  could  except  the  misnamed  "Moravian" 
Brethren,  whose  medieval  affiliations  were  originally  Greek.  The 
Coptic  communion  includes  the  Alexandrin  or  Egyptian  Church  and 
the  Abyssinian  or  Ethiopic  Church.  These  are  probably  the  least 
Christian  Churches  of  the  Christian  fold;  yet  the  Abyssinian  Church 
sometimes  crusades  against  the  Moslem  and  the  pagan  and  makes 
forced  and  nominal  conversions  to  Christianity,  while  the  Presbyterian 
and  the  Roman  Copts  each  do  at  least  a  measure  of  mission  work. 
The  Protestant  Church  systems  comprise  Anglican  or  Episcopal, 
Baptist,  Congregational,  Interdenominational,  Lutheran,  Methodist, 
Non-Denominational,  Presbyterian  and  Undenominational  bodies 
and  the  Unity  of  Brethren,  commonly  but  wrongly  called 
"Mora^aans."  Rome  in  Europe  and  in  Europe's  Africa — for 
Rome  in  America  does  nothing  for  Africa  and  next  to  nothing 
for  freedmen — comprise  the  papal  churchmen  of  Austria,  Belgium, 


♦There    are   also   a    few   Armenians,  MaJchites,   Maronites  and   Syrians. 


422  The  Student  Missionary  Appeal 

England,  France,  German}',  Ireland,  Italy,  Portugal  and  Spain;  the 
Alexandrin  Patriarchate  and  the  Latin  Eite,  the  Archbishoprics  of 
Algiers  and  Carthage,  and  the  Bishopries  of  Angola,  the  Azores,  Ceuta, 
Constantine,  Hippo-Oran,  the  Canaries,  the  Cape  Verde  Islands,  the 
Madeiras,  Mauritius,  Eeunion  or  Bourbon,  Sao  Thome  and  the  .Sey- 
chelles. In  each  of  these  provinces  and  dioceses  Eome's  children  par- 
ticipate in  Christianizing  Africa.  The  Anglican  and  other  Protest- 
ant communions  number  nine,  but  in  turn  subdivide  into  seventy- 
eight  denominations,  whereas  Eome  is  ecclesiastically  one  and  undi- 
vided, though  geographically  sundered  as  to  African  missions  into 
twenty-five  temtorial  divisions. 

The  Protestant  denominations  working  for  Africa  divide  as  fol- 
lows: The  Anglican  system  comprises  the  Church  of  England;  the 
Church  of  England  in  Cape  Colony,  in  Natal  and  in  the  West 
Indies;  the  Church  of  Sierra  Leone;  the  Episcopal  Church  of  Scot- 
land and  that  of  the  United  States.  Total,  7.  The  Baptist  com- 
munion includes  American  Baptist  Churches,  two  of  our  Baptist  de- 
nominations being  northern  and  southern' whites  and  two  being  north- 
ern negroes;  the  British  Calvinist  Baptists;  German  Baptists;  a  Came- 
roons  Bantu  Baptist  congregation;  the  Lagos  Negro  Baptists;  the  Li- 
berian  Negro  Baptists;  and,  possibly,  the  Transvaal  Boer  Doppers  or 
Eoundheads.  Total,  9.  The  Congregational  denominations  include  the 
American,  British,  Canadian,  Cape  Colony,  Hova  and  Zulu  Congrega- 
tional Church  bodies,  the  Free  Norse  and  Swedish  Churches,  the  Lady 
Huntington  Connexion,  and  the  Scandinavian  Alliance  in  the  United 
States,  these  four  last  possessing  the  Congregational  polity.  Total, 
10.  The  Lutheran  denominations  are  the  Cape  Colony  Association, 
the  Finland  Church,  the  General  Synod  of  the  United  States,  the  Ger- 
man State  Church — perhaps  this  ought  to  be  still  further  subdivided 
according  to  the  states  in  the  empire — the  Norse  Church,  the  Swedish 
Church,  and  the  United  Norse  Church  in  America.  Total,  7.  If  the 
six  African  synods  of  the  Berlin  Society  have  independent  existence, 
or  work  in  freedom  from  outside  control,  the  Lutheran  Church  bodies 
with  African  interests  would  number  13.  The  Methodist  name  is 
legion.  The  Methodist  denominations  interested  in  Africa  comprise 
the  American  African  and  African  Zion  Churches,  both  negro;  the 
American  Free  Methodists,  the  Methodist  Church  proper,  commonly 
called  the  northern  church,  and  having  both  black  and  white  commu- 
nicants; the  Seventh-Day  Adventists;  the  Wesleyan  Connexion,  the 
United  Brethren  in  Christ,  a  body  of  Methodist  government  and  not 
to  be  confused  with  the  "Moravians"  or  Unity  of  Brethren;  the 
British  Bible  Christians,  Plymouth  Brethren,  Primitive  Methodists, 
United  Free  Methodists  and  Wesleyans,  the  Cape  Colony  Wesleyans, 


Africa  423 

the  French  Wesleyans,  the  Liberian  Negro  Methodists,  and  the  Sierra 
Leone  Wesleyans.  Total,  16.  Presbyterianism's  blue  banner  is 
borne  into  Africa  by  the  following  Calvinists:  The  American  Presby- 
terians of  the  North  and  of  the  South,  the  fonner  church  having 
Presbyteries  in  Gaboon  and  Liberia;  the  American  Reformed  Presby- 
terians, the  American  United  Presbyterians,  with  a  Presbytery  in 
Eg}'pt;  the  Cape  Colony  Synod,  the  Christian  Refonned  Church  of 
Holland,  the  Dutch  Reformed  Church  of  Cape  Colony,  of  Holland,  of 
Natal,  of  Orange  Free  State  and  of  the  South  African  Repubhc;  the 
English  Presbyterians;  the  French  Presbyterians  or  Huguenots;  the 
Irish  Presbyterians;  the  Italian  Presbyterians  or  Waldenses;  the  Ja- 
maica Presbyterians;  the  Refonned  Church  in  Germany,  and  the 
Scotch  Established  Church,  Free  Church,  Reformed  Presbyterians  and 
United  Presbyterians.  Total,  21.  The  Unity  of  Brethren  is  rep- 
resented by  the  English,  German  and  West  India  Provinces  and 
those  of  eastern  and  western  Cape  Colony.  Total,  3.  Inter- 
denominationalism  has  German  Independent  Lutherans,  the  Salva- 
tion Army,  the  Society  of  Friends,  erroneously  styled  "Quakers," 
the  Young  ]\Ien's  and  Young  Women's  Christian  Associations  and  the 
Young  People's  Societies  of  Christian  Endeavor.  Total,  6.  The 
gross  total  of  Protestant  denominations  and  Roman  hierarchies  work- 
ing for  and  in  Africa  amounts  to  one  hundred  and  two  church-bodies. 
These  in  turn  operate  through  two  hundred  and  ninety  organiza- 
tions or  societies.  Of  these  thirty  are  Catholic,  two  hundred  and  sixty 
Protestant.  The  Anglican  societies  number  fifty-one;  the  Baptist, 
twenty-one;  the  Congregational,  twenty-two;  the  Lutheran,  twenty- 
eight;  the  Methodist,  twenty-three;  the  Presbyterian,  forty-eight;  the 
Undenominational,  sixty-one;  and  the  Unity  of  Brethren  societies, 
five.  Not  all  of  these  societies  are  independent.  Not  all  engage  in 
strictly  evangelistic  mission-work.  Yet  all  in  larger  or  less  degree, 
some  in  one  way  and  others  through  other  means,  directly  promote 
the  Christianization  of  Africa. 

II.    THE  SPIRITUAL  BATTLE-FIELDS 

Africa's  missionary  fields  divide  themselves  naturally,  practically 
and  scientifically  into  those  of  North  Africa,  West  Africa,  South  Afri- 
ca and  East  Africa.  Historically,  too,  this  is  the  true  order  and  re- 
lation. North  Africa  was  the  first  home  of  Christianity  in  x^frica,  is 
nearest  to  Europe  and  is  again  becoming  part  and  parcel  of  Christen- 
dom. West  Africa  was  the  next  to  receive  medieval  and  modem  Chris- 
tianity and  is  reached  from  Europe  and  America.  South  Africa  was 
the  third  field  to  be  reached  by  Christian  missions  and  is  chiefly  ap- 
proached from  the  northern  and  western  worlds.    East  Africa  was  the 


424  The  Student  Missionary  Appeal 

last  sphere  that  received  missions  and  is  attempted  mainly  from  the 
east,  though  also  from  north  and  south. 

iSTatiirally  and  scientifically  North  Africa  as  a  mission  sphere  be- 
gins on  the  Eed  Sea  at  the  boundary  between  Eritrea  and  Obok,  circles 
Abyssinia  to  Equatoria,  runs  west  to  the  western  limit  of  Fur,  pursues 
this  northward  above  Abeshr,  the  capital  of  Wadai,  strikes  west  again 
to  the  northern  edge  of  Lake  Tchad,  thence  obliquely  to  Timbuktu 
and  finally  west  by  south  to  the  mouth  of  Senegal  river.  The  Atlantic, 
the  Mediterranean  and  the  Eed  Sea  respectively  constitute  the  western, 
northern  and  eastern  boundaries;  Somalia,  Gallaland,  the  Gazelle 
River  Province,  Wadai,  Kanem,  Bornu,  Sokoto,  the  Mger  and  the 
Senegal  form  the  southern  frontier.  Practically,  as  a  map  shows,  al- 
most all  means  of  entrance  to  this  northern  region  are  from  Europe 
and  the  Mediterranean. 

West  Africa  is  coterminous  with  North  Africa  to  the  southwest- 
ern corner  of  Fur.  Here  they  part,  and  West  Africa  abuts  on  East 
Africa.  Their  boundary  begins  in  the  watershed  separating  the 
streams  of  the  Nile  from  those  of  the  Tchad  and  of  the  Congo,  and  fol- 
lows the  political  frontier  between  Belgian  Congo  and  French  Ubangi 
on  one  side  and  Equatoria  and  Gazelle  Eiver  Province  on  the  other 
from  the  corner  of  Fur  and  Wadai  to  Wadelai  on  the  Nile,  near  Lake 
Albert.  Then  a  line  running  through  Lakes  Albert,  Albert  Edward, 
Tanganyika  and  Moero  south  to  the  Lokinga  mountains  forms  its 
eastern  bound.  The  south  line  of  Belgian  Congo,  the  eastern  limit  of 
Angola  and  the  Cunene  river  indicate  the  southern  and  southeastern 
extensions  of  Vfest  Africa.  Its  routes  into  the  interior  consist  all 
but  wholly  of  rivers  flowing  into  the  Atlantic  or  Lake  Tchad.  Its 
boundaries  are  Sahara  on  the  north;  Gazelle  Eiver  Province,  Equa- 
toria, Ibea,  German  East  Africa  and  British  Central  Africa  on  the 
east;  British  Central  Africa  and  the  Rutsi  kingdom  and  German 
Southwest  Africa  to  the  south;  and  the  Atlantic  on  the  south  and  west. 

South  Africa  marches  with  West  Africa  along  the  Cunene  (or 
Nourse)  and  Cubango  (or  Okavango)  rivers,  18  degrees  south  to  the 
Zambesi,  which  thenceforward  fcrms  the  northern  boundary.  The  At- 
lantic and  Indian  oceans  are  its  western,  southern  and  eastern  limits; 
the  Cunene,  Okavango  and  Zambesi  rivers  its  northern  bound.  Ap- 
proach to  the  southern  interior  is  all  but  wholly  from  the  south.  East 
Africa  begins  with  Obok  and  ends  with  the  Zambesi.  It  is  coterminous 
with  North  Africa  to  the  southwest  corner  of  Egytian  Soudan,  with 
West  Africa  to  the  southeastern  angle  of  Angola  and  thence  with 
South  Africa  to  the  mouth  of  the  Zambesi.  The  Indian  ocean  and 
the  Red  Sea  bound  it  to  the  east,  from  which  also  is  most  of  it  entered. 

These  four  continental  mission-fields  have  insular  dependencies. 


Africa  425 

North  Africa  includes  the  Azores,  Canaries  and  Madeiras;  West  Africa 
the  Annobpn,  Ascension,  Bissagos,  Cape  Verde,  Corisco,  Fernando  Po, 
Prince,  St.  Helena  and  Sao  Thome  islands;  South  Africa,  Tristam  da 
Cnnha;  and  East  Africa,  Bourbon  or  Reunion,  the  Comoro  and  Ma- 
yotte,  Madagascar  and  its  own  satellite  islets,  Mauritius,  Eodriguez 
and  the  Seychelles,  Pemba  and  Zanzibar  and  Sokotra  and  Dahlak. 

Every  main  African  mission-field  has  distinctive  and  significant 
characteristics.  North  Africa  is  the  Mediterranean  and  quasi-Euro- 
pean sphere,  a  realm  of  Islam,  the  region  of  the  Hamite  and  Semite. 
Sallust  considered  North  Africa  part  of  Europe,  and  Dumas  said  that 
"Africa  begins  at  the  Pyrenees."  It  has  ancient  and  classic,  medieval 
and  Mohammedan,  modern  and  Christian  affiliations.  Judaism  and 
paganism  also  exist  here,  as  they  did  thousands  of  years  ago.  The 
four  great  races  that  have  shaped  human  history  with  fingers  of  fate 
dominate  North  Africa.  They  are  the  Aryan,  Hamite,  Semitic  and 
Tartar  races.  The  first  is  represented  by  the  Briton  in  Egypt  and 
Soudan  and  the  Frank  in  Algeria  and  Tunis;  the  second  by  the  Berber 
and  the  Copts;  the  third  by  the  Abyssinian,  Arab  and  Jew;  the  fourth 
by  the  Turk.  The  Negro,  too,  is  not  ahsent.  West  Africa  is  the  At- 
lantic and  American  region.  It  is  the  land  of  the  Negro,  Soudanese 
in  the  west  and  north.  Bantu  in  the  south  and  east;  of  self -originated 
Negro  civilizations  and  states;  of  Arab  and  Fulah  invasions  of  Soudan 
and  Moslem  mission-successes  there;  and  of  great  but  transient  native 
powers  in  Angola,  Congo  and  Zambesi.  For  missionaries  it  has  been 
pre-eminently  the  land  of  death.  South  Africa  is  the  interoceanic 
field,  a  C'hristian  land,  the  axis  of  Africa.  Its  aboriginal  races  are 
Bantu  Negroes,  Khoi-Khoin  and  Sans.  Its  Asian  folk  are  Hindu 
coolies  in  Natal  and  Malay  Moslems  in  Cape  Colony.  In  ancient  days 
southern  Zambesia  may,  perhaps,  have  been  the  Ophir  whence  south- 
em  Arabians  brought  gold  to  Solomon.  Its  European  immigrants, 
excluding  those  in  the  Kimberley  and  Johannesburg  Babels,  are  Afri- 
can Dutch  or  Boers,  Britons,  Germans,  Jews  and  Portuguese.  Boer 
republics,  British  colonies,  German  and  Portuguese  possessions  and 
native  tribes  jostle  one  another  and  make  history.  If  North  Africa 
be  the  Moslem  land.  South  Africa  by  virtue  of  the  imperial  results 
of  colonization  and  missions  has  become  a  Christian  domain.  East 
Africa  is  the  oriental  field  par  excellence.  Arab,  Hindu  and  Persian 
have  swarmed  along  the  Httoral,  and  Malays  and  Polynesians  into 
Madagascar,  but  the  mainland  and  the  masses  of  the  Malagasi  have  re- 
mained Bantu.  Yet  in  Abyssinia  the  ruling  race  springs  from  the 
ancient  southern  Arabs,  in  Equatoria  are  Soudanese  Negroes,  and  in 
Gallaland  and  Somalia  are  Hamites.  Such  are  also  the  royal  Huma 
of  Uganda  and  the  Masai  of  Ibea.     Africa  is  unique  in  that  in  Abys- 


426  The  Student  Missionary  Appeal 

sinia,  a  barren  Gibraltar  of  Christianity,  it  possesses  the  one  native 
African  state  that  has  not  apostatized  to  Islam.  Possibly,  too,  Somalia 
the  Spice- Land  was  the  Sheba  whence  came  the  queen  of  the  south. 

It  is  now  time  to  name  the  minor  mission-fields  of  these  main 
spheres  of  Christian  interest.  Korth  Africa  has  Abyssinia;  Eritrea; 
Egyptian  Soudan,  comprising  Fur,  Kordo  and  Senaar;  Nubia;  Egypt; 
Tripolitana,  consisting  of  Barka,  Fezzan  and  Tripoli;  East  Sahara; 
French  North  Africa  or  Algeria,  Tunis  and  West  Sahara;  Morocco; 
Spanish  Sahara,  and  the  Azoran,  Canarian  and  Madeiran  archipelagoes. 
"West  Africa  has  Senegambia,  French  or  Western  Soudan,  including 
French  Guinea  and  the  French  Ivory  Coast;  Sierra  Leone;  Liberia; 
the  Gold  Coast  and  x^shanti;  Togoland;  Dahome;  Lagos  (including 
Yariba);  the  Oil  Eivers  (Niger  Protectorate)  and  Old  Calabar;  Nigeria 
or  British  Soudan,  with  such  districts  as  Bornu,  Gando  and  Sokoto; 
Fernando  Po,  Cameroon  and  Adamawa;  French  Congo,  composed  of 
Gaboon,  Loango,  Ubangi,  Bagirmi  and  Wa"dai;  Belgian  Congo;  and 
Portuguese  West  Africa  or  Angola,  Benguela,  Congo,  Mossamedes  and 
Portuguese  Guinea  on  the  mainland  and  the  Bissagos,  Cape  Verde, 
Prince  and  Sao  Thome  islands.  Ascension  and  St.  Helena,  both  Brit- 
ish, also  belong  to  West  Africa.  South  Africa  consists  of  German 
Southwest  Africa;  Cape  Colony,  including  southern  Bechwana  and 
KafEraria;  Sutuland;  Natal  and  Zululand;  Orange  Free  State;  the 
South  African  Eepublic  or  Transvaal;  northern  Bechwana  land;  Rho- 
desia, formerly  the  land  of  the  Tabili  and  the  Shuna;  and  Gaza  and 
Sofala.  East  Africa  has  British  Central  Africa,  including  the  Rutsi 
kingdom  on  the  upper  Zambesi  and  Nyassaland;  Madagascar,  with 
v.'hich  Bourbon  or  Eeunion,  the  Comoros,  Mauritius,  Rodriguez  and 
the  Seychelles  form  an  insular  sphere;  Mozambique,  German  East 
Africa;  Ibea  or  British  East  Africa,  whose  divisioas  are  Equatoria, 
Gallaland,  Gazelle-River  Province,  Uganda  and  the  Zanzibar-Pemba- 
Mombaz  district;  Somalia,  both  British  and  Italian  and  including  So- 
kotra;  Eritrea  and  Dahlak.  Last  of  all  fields  now  but  by  no  means 
least  in  difficulty  and  importance,  stands  nominally  Christian  Abys- 
sinia. 

The  total  number  of  these  minor  mission-fields  equals  forty-six 
according  to  the  most  conservative  basis  of  estimating  the  number. 
The  occupied  northern  fields  number  eight,  the  western  seventeen, 
the  southern  fifteen  and  the  eastern  thirteen,  a  total  of  fifty-tliree. 
This  excess  of  seven  arises  from  counting  several  somewhat  widely 
separated  missions  in  two  or  more  minor  mission-fields  as  themselves 
being  such  subordinate  spheres.  This  is  the  case  with  Gaboon  and 
Loango;  Angola,  Benguela,  Congo  and  Mossamedes;  Cape  Colony,  the 
Chwana,  Kaffraria  and  the  Sutu;  British  Central  Africa  and  the  Rutsi 


Africa  427 

field;  the  five  island  groups  iu  the  Indian  ocean;  and  the  Galla,  Ganda 
and  Zanzibar  spheres. 

CLASSIFIED    CATALOGUE    OF    STRICTLY     MISSIONARY     SOCIETIES     IN    THEIR 
ECCLESIASTICAL,    NATIONAL    AND    TERRITORIAL    RELATIONS 

In  considering  the  distribution  of  African  mission-forces  among 
African  mission-fields,  auxiUaries,  societies  for  education  or  religious 
literature  and  women's  societies,  except  when  the  last  are  independent, 
are  excluded.  The  auxiharies  number  thirty-five,  the  educational  and 
religious  literature  societies  twenty-seven,  the  missions  to  Jews  eight, 
and  the  women's  societies,  afiiliated  and  independent,  forty-two.  Not 
a  few  of  the  strictly  evangelistic  societies  work  more  for  Africa  as  a 
whole  than  for  any  one  field.  The  American,  British  and  Scotch 
Bible  Societies,  together  with  their  auxiliaries,  and  the  many  other 
book  and  tract  publication  societies  do  so.  The  Aborigines'  Protec- 
tion Society,  the  African  Lakes  Society,  the  American  Colonization 
Society,  the  British  Anti-Slaveiy  Society,  the  Congregation  of  the 
Armed  Brethren  of  Sahara,  the  Kaiserswerth  Deaconesses,  the  Edin- 
burgh Medical  Society,  the  Hausa  Association,  the  Philafrican  Lib- 
erators' League,  the  Society  for  the  Prevention  of  the  Liquor  Traffic 
and  the  Young  Men's  and  Young  Women's  Christian  Associations 
may  be  mentioned  as  examples,  among  others,  of  auxiliaries  that  indi- 
rectly promote  missions.  Some  minor  evangelizing  agencies  are  omit- 
ted from  the  following  lists.  Pardon  the  dry  catalogue  of  figures  and 
names.  It  needs  a  Gladstone  to  transform  figures  of  mathematics 
to  figures  of  speech,  a  Jlilton  to  make  mere  names  into  musical  speech 
and  to  marshal  them  in  harmony  and  melody. 

(1)  North  Africa.  Abyssinia  is  experiencing  its  periodic  closure  to 
missions,  but  for  many  years  the  Capucins  and  Franciscans  martyred 
themselves  among  the  Abyssinian  Galla,  and  the  Swedish  Lutherans' 
National  Society  attempted  to  enter.  Previously  the  Church  Society 
and  the  Jesuits  had  attempted  Abyssinia.  Now,  Italian  Eritrea  has 
Franciscan,  Lazarist  and  Swedish  Lutheran  missionaries.  In  Abys- 
sinia itself  the  London  Jews  Society  still  accomplishes  at  least  a  meas- 
ure of  mission  work  by  means  of  native  converts,  (a)  In  Nubia  Prot- 
estantism has  nothing,  Rome  priests  of  Verona.  Khartum  and  Obeidh 
formerly  had  missions,  and  may  soon  have  them  again,  (b)  In  Egypt 
Protestantism  has  the  (Anglican)  Church  Missionary  Society,*  Gordon 
College  and  Wliately  Hospital  and  Schools,  the  Association  for  Egypt, 
the  Jerusalem  Mission  Fund,  the  Moslem  Mission  Society,  and  the 

♦Names  of  societies  cannot  be  given  here  in  their  corporate,  legal  or  technical 
form.  Descriptive  adjectives  are  added  to  indicate  the  political  and  religious  connec- 
tions. 


428  The  Student  Missionary  Appeal 

Parochial  Mission  to  Jews;  the  Ermelo  Society  and  the  Union  for 
Spreading  the  Gospel  of  the  Dutch  Presbyterians;  the  Kaiserswerth 
Deaconesses,  Woman's  Oriental  Union  and  St.  Chrischona  Mission  of 
German  Lutherans;  and,  more  than  all  other  Protestant  organizations 
together,  the  American  United  Presbyterians.  In  Egypt,  also^  Rome 
has  the  (French)  Brethren  of  Christian  Teaching,  the  Franciscans,  the 
Jesuits,  the  Lazarists  and  the  Lyonnais  missioners.  Anglo-Egyptian 
officialdom  looks  askance  at  missions,  (c)  In  Tripolitana  Protestant- 
ism has  the  British  Interdenominational  North  Africa  Society,  Rome 
the  Franciscans  and  White  Fathers,  (d)  French  North  Africa:  In 
Tunisia  we  find  Protestantism  represented  by  the  Anglican  London 
Society  for  the  Jews  and  the  North  Africa  Society;  Rome,  by  the 
Brethren  of  Christian  Teaching,  the  Congregation  of  Our  Lady  of 
Africa,  also  known  as  the  Algerian  Fathers  and  Sisters  and  the  White 
Fathers  and  Sisters,  and  the  Capucins.  Algeria  harbors  the  following 
Catholic  organizations:  The  Algerian  Fathers,  the  Armed  Brethren 
of  Sahara,  the  Jesuits,  the  Lazarists,  Spanish  Mission-Priests,  and  the 
Trappists.  Its  Protestant  missions  are  these:  The  British  Wesleyans, 
the  French  Wesleyans,  the  Kabyle  Mission  of  French  Presbyterians, 
the  North  Africa  Society,  the  Swedish  Mission  Union  and  Swedisii 
Women's  Mission  of  Swedish  Congregationalists,  the  Union  of  French 
Evangelical  Associations  and  the  White  Mountain  Mission  of  Swedish 
Lutherans.  In  Sahara  the  Armed  Brethren  protect  the  Algerian  Fath- 
ers in  the  missions  of  both,  (e)  Even  Morocco  receives  attention,  for 
Catholicism  is  represented  by  Franciscans  and  Spanish  priests; 
Protestantism  by  the  Jewish  missions  of  English  Presbyterians  and 
United  Presbyterians,  of  Scotch  Established  Presbyterians  and  of 
Scotch  United  Presbyterians,  the  Mildmay  Mission  (British  and  inter- 
denominational), the  North  Africa  Society,  the  Scotch  Society  for 
Israel,  and  the  World's  Gospel  Union,  from  Kansas.  Including  Bible 
societies  the  North  African  total  amounts  to  forty  agencies  for  mis- 
sions. English  and  Scotch  Free  Presbyterians  also  work  here  through 
colonial  and  continental  committees,  and  the  German  Lutherans  have 
a  Women's  Oriental  Union  in  Egypt.  Kaiserswerth  Deaconesses  also 
work  in  Madeira.    Only  eleven  of  these  agencies  belong  to  Rome. 

(2)  West  Africa,  (a)  In  Senegambia  the  Protestant  mission 
forces  may  be  thus  assigned:  The  Anglican  Gospel  Propagation  So- 
ciety, the  Bathurst  Negro  Church  and  the  Rio  Pongo  Mission  of  the 
West  Indies  Negro  Episcopalians,  the  French  Presbyterian,  or  Paris 
Society  Mission,  and  the  Gambia  Mission  of  British  or  Sa'-Leonese 
Wesleyans.  Rome  has  the  Brethren  of  Christian  Teaching,  the 
(French)  Congregation  of  the  Holy  Spirit  and  the  Heart  of  Mary  and 
Portuguese  mission  priests,    (b)  French  Soudan  is  not  known  to  have 


Africa  429 

a  single  Christian  missionary.  In  fact,  there  is  a  region  in  Sahara  and 
Soudan,  greater  than  Europe,  inaccessible  to  missionaries  and  without 
missions,  (c)  In  Sierra  Leone  Protestant  mission  societies  comprise 
those  of  Anglicans,  namely,  the  Church  Society,  the  Church  of  Sierra 
Leone  (ISTegro),  the  Sierra  Leone  Church  Missions  (native),  and  the 
Sierra  Leone  Society  in  England;  those  of  Congregationalists,  as  the 
Lady  Huntington  Connection,  and  those  of  Methodists,  to  wit,  the 
American  United  Brethren  in  Christ,  and  the  British  United  Method- 
ists and  Wesleyans.  The  American  Soudan  Pioneer  Mission  is 
undenominational.  The  Holy  Spirit  Mission  represents  Rome, 
(d)  Liberia  is  even  more  an  American,  Negro  and  Protestant  field  than 
Sierra  Leone  is  a  British  sphere.  The  Mission  Convention  of  Ameri- 
can Baptist  Negroes,  the  Baptist  Union  of  Liberian  Negroes,  the  Bassa 
or  Shiloh  Mission  of  individual  American  Episcopalians,  the  Ameri- 
can Episcopal  Mission  at  Cape  Palmas,  the  Reformed  Episcopalian 
Women's  Society,  the  American  Negro  African  and  African  Zion 
Methodists,  the  American  Methodists  of  the  North,  who,  in  addition  to 
their  own  work,  have  taken  over  the  former  Taylor  missions;  the 
Liberian  Negro  Methodists,  the  American  Presbyterians  of  the  North 
and  the  "West  Africa  Presbytery,  the  Kansas  Gospel  Union,  the  Gen- 
eral Synod  of  American  Lutherans,  and  the  Simpson  Self-Supporting 
Mission  represent  Protestantism.  The  Holy  Spirit  Congregation 
forms  Rome's  only  representative.  Liberia  and  Sierra  Leone  are  the 
gift  of  Americo-British  Christendom  to  Africa  in  a  Christian  endeavor 
to  recompense  her  for  our  slave  trade,  but  the  conditions  of  this  Anglo- 
American  Negroland  are  quite  unsatisf actor}'.  The  religious  influence 
on  Moslem  and  pagan  is  of  the  slightest.  Only  one  mission  is  in  the 
back  countr}\  (e)  On  the  Gold  Coast  Protestant  missions  are  those  of 
the  interdenominational  and  German-Swiss  Basel  Society,  which  also 
holds  posts  in  Ashanti,  and  of  the  British  Wesleyans.  Those  of  Rome 
hail  from  Lyons,  (f)  In  Togo  and  Dahome  the  Western  or  German 
and  the  Eastern  or  French  segments  of  the  Slave  Coast  and  its  regions 
behind,  Protestantism  has  the  Bremen  or  North  German  Presbyterian 
missions,  and  those  of  the  British  Wesleyans  for  the  former  and  the 
Wesleyans  alone  for  the  latter.  Rome  has  Lyonnais  missioners  for  Da- 
home,  but,  apparently,  no  mission  in  Togo,  (g)  Protestant  missions  in 
Lagos,  the  Oil  Rivers  or  Niger  delta  and  Old  Calabar  are  sustained,  in 
Lagos  by  American  Southern  Baptists  (white),  who  also  are  in  Yariba; 
by  Lagos  Negro  Baptists;  by  the  Church  Missionary  Society,  which  is 
another  of  the  organizations  evangelizing  Yariba,  and  by  the  Wesleyan 
Society  of  Britain;  in  the  Niger  Protectorate  (which  should  be  distin- 
guished from  Nigeria,  formerly  the  domain  of  a  chartered  company) 
by  the  (Anglican)  Church  Society;  and  at  Old  Calabar  by  Irish  Presby- 


430  The  Student  Missionary  Appeal 

terians,  Jamaica  Presbyterians  and  Scotch  United  Presbyterians. 
Eome  lias  Lyonnais  missions  at  Lagos  and  in  Yariba.  (li)  Up  the 
Niger  Protestantism  and  Eome  race  for  the  foremost  place.  The 
Church  Society  and  the  Wesleyans  are  the  color-bearers  of  the  first, 
the  Holy  Spirit  Congregation  and  the  Lyons  missions  those  of  the  sec- 
ond. The  Hausa  Association,  or  Harris  Mission,  and  the  Anghcan 
Diocese  of  West  Africa  also  require  mention,  as  the  Negro  Episcopa- 
lians of  Lagos  are  independently  effecting  something  toward  the  evan- 
gelization of  Nigeria  and  the  Hausa  Association  is  aiming  at  the  Hausa 
states.  Nor  should  the  Pious  Mothers  of  Nigritia,  French  Catholic 
women,  be  forgotten.*  The  Scotch  United  Presbyterians  at  Old  Cala- 
bar include  a  zenana  mission,  (i)  On  Fernando  Po  the  Primitive 
Methodists  of  Britain  represent  Protestantism,  Spanish  mission  priests 
Romanism.  In  Cameroons  Protestant  missions  belong  to  the  Basel  So- 
ciety and  to  a  Bantu  Baptist  Church;  Catholic  missions  to  the  German 
Pallotins  or  Pietists,  (j)  In  French  Congo  we  have  to  distinguish  be- 
tween two  fields  of  missions.  The  first  is  Gaboon,  including  Corisco 
and  a  district  in  Cameroon;  the  second  the  Congo  valley  and  Loango. 
In  the  former  are  Presbyterian  missions  from  France  and  the  northern 
United  States,  with  a  presbytery  of  native  converts,  and  the  papal 
missions  of  the  French  Holy  Spirit  Congregation,  which  hkewise 
works  in  Loango,  along  the  Congo  and  up  the  Mobangi.  Both  this 
and  the  Paris  Society  of  the  French  Protestants  are  at  the  sources  of 
the  Alima  and  Ogowai  rivers.  On  the  French  shore  of  Africa's  Ama- 
zon the  Protestant  missions  are  those  of  the  American  Baptists  of  the 
North;  the  British  Calvinist  Baptists,  who  were  formerly  in  Cam- 
eroon and  there  obtained  excellent  results,  and  have  here  passed 
the  equator;  the  Evangelical  Alliance,  or  Simpson  missions,  which 
are  American  and  undenominational;  the  Congo  Children's  Friends 
and  the  SAvedish  mission  of  Swedish  Congregationalists,  and  the  Meth- 
odists of  the  North,  through  acceptance  of  Taylor's  missions,  (k)  In 
Belgian  Congo  Latin  and  Teutonic  Christianity  are  in  the  heat  of  their 
conflict  for  the  control  of  the  coming  continent.  Protestantism  has 
American  and  British  Baptists;  American  Methodists  with  Taylor's 
missions;  American  Presbyterians  of  the  South,  whom  Sheppard  the 
Negro  has  led  half  across  Belgian  Congo;  Amot's  Garenganze,  or 
Katanga  mission  (Scotch  and  undenominational);  the  East  London  In- 
stitute, or  undenominational,  Guinness  missions, which  have  passed  the 


♦The  Niger  Company,  it  is  publicly  stated,  on  April  1st,  1S98,  surrendered  its  pow- 
ers of  sovereignty  to  the  British  government.  This,  perhaps,  opens  a  new  door  into 
Soudan,  for  the  company  bound  itself  by  treaty  not  to  allow  Christian  missions  among 
the  Moslems  of  Gando  and  Sokoto,  and  a  few  years  ago  actually  turned  back  men  at- 
tempting to  reach  these  Mohammedans.  (Cf  The  Missionary  Re-view,  1895,  January, 
p.  61.) 


Africa  431 

Lolo  people  in  the  vast  horseshoe  of  the  Congo  and  the  Evangelical 
Alliance  or  Simpson  missions.  Rome  is  represented  by  the  Belgian 
Scheut  les  Bnixelles;  Ghent  Sisters  and  Naniur  Sisters;  and,  on  the 
Belgian  shore  of  Lake  Tanganyika,  by  the  (French)  Algerian  Fathers. 
She  also  has  stations  on  the  Congo,  between  (and  including)  Stanley 
Falls  and  Lake  Mweru.  (1)  In  Portuguese  West  Africa  Protestant  mis- 
sions consist  of  those  of  American  and  Canadian  Congregationalists  in 
Benguela,  American  and  British  Baptists  in  Portuguese  Congo,  and 
American  Methodists  at  Taylor's  missions  in  Angola  proper.  Rome 
has  (French)  Holy  Spirit  missioners  in  Mossamedes,  and  Portuguese 
priests  in  Angola  and  Benguela.  These  societies  make  the  West 
African  total  sixty.    Of  these  twelve  are  Roman. 

(3)  South  Africa,  (a)  In  German  Southwest  Africa  Catholicism 
has  the  Holy  Spirit  missions  among  the  Dama  and  the  Ovamo,  and 
the  (French)  Oblats  of  St.  Francis  of  Sales  among  the  Nama,  while 
Protestantism  is  represented  by  the  Finnic  Lutheran  Society  among 
the  Ovambo  and  Dama,  and  the  German  Lutheran  Rhenish  Society  in 
Namaland.  (b)  In  Cape  Colony,  exclusive  of  Bechwanaland,  Kaffra- 
ria  and  the  Sutu,  Rome  is  represented  by  the  Oblats  of  Francis  among 
the  ISTama;  the  French  Congregation  of  the  Sacred  Hearts  of  Jesus  and 
Mary,  this  society  usually  being  called  simply  the  Marists;  the  French 
Order  of  Citeaux  or  Trappists;  Irish  Dominicans,  and  British  Jesuits. 
Protestantism,  however,  has  taken  possession.  The  Anglicans  push 
missions  through  the  Cape  Town  Association;  the  Episcopal  Church  of 
Cape  Colony;  the  Mission  to  Mohammedan  Malays;  the  Sisterhoods  of 
All  Saints,  of  the  Resurrection  and  of  St.  Raphael;  the  Society  of  St. 
John  the  Evangelist,  commonly  called  the  Cowley  Fathers,  and  the  So- 
ciety for  the  Propagation  of  the  Gospel.  The  Baptist  Mission  force  has 
only  the  Baptist  Union  of  South  Africa.  Congregationalism's  mission 
agencies  are  the  (English)  Colonial  Society,  the  Congregational  Union 
of  South  Africa,  and  the  London  Missionary  Society.  Lutheran  mis- 
sions belong  to  the  Dutch  Lutheran  Association  of  the  Cape  Colony 
Boers,  the  Berlin  Society,  and  the  Rhenish  Society.  ]\Iethodist  mis- 
sions are  promoted  by  the  American  Seventh-Day  Adventists,  the  Col- 
ored Methodist  Church  (South),  the  British  Primitive  Methodists,  and 
the  South  Africa  Wesleyan  Society.  Presbyterianism  has  Boer  Farm 
Missions,  the  Dutch  Reformed  Church,  the  Dutch  Protestant  Society 
of  Holland,  and  the  Colonial  Sunday  School  Missionary  Union.  Last 
in  order  but  first  in  time  comes  the  Unity.  Undenominational  agen- 
cies consist  of  the  Cape  Colony  Evangelical  Union,  the  Foreign  Sun- 
day School  Association  of  America,  the  Huguenot  Female  Seminary 
Mission  Society,  the  Salvation  Army,  and,  more  than  these,  the  South 
Africa  General  Mission,     (c)  Among  the  Chwana  Protestant  denom- 


432  The  Student  Missionary  Appeal 

inations  have  the  London  Society  of  British  Congregationalists,  the 
Wesleyan  Society  of  British  Methodism,  the  Hemiannsburg,  and  East 
Friesland  Societies  of  German  Lutherans,  and  the  Gospel  Propagation 
Society  and  Anglican  Church.  Eome  would  seem  to  have  no  missions 
here,  (d)  In  Kaifraria  British  Jesuits  proselyte  for  Eome  at  Grahams- 
ton,  but  it  is  pre-eminently  a  domain  and  glory  of  Scotch  Presbyte- 
rianism.  The  Anglicans  have  a  Scotch  Episcopal  mission  at  St.  John,  a 
Grahamston  Diocesan  mission  of  the  English  Episcopalians,  and  the 
Gospel  Propagation  Society.  The  British  and  CongTegational  London 
Society,  the  Berlin  Lutheran  Society,  the  English  Friends,  the  German 
"Moravians,"  and  the  British  Wesleyans  also  hold  comparatively  small 
posts.  But  Scotch  Free  Presbyterians  and  United  Presbyterians  have 
done  far  the  greatest  portion.  Lovedale  is  the  ideal  and  type  for  all 
industrial  missions,  (e)  Among  the  Sutu  the  Protestant  missions  are 
those  of  the  Anglican  Church  and  Gospel  Propagation  Society,  and  of 
the  French  Presbyterian  Paris  Society.  This  was  the  pioneer;  this, 
now  long  assisted  by  the  Italian  Presbyterians  or  Waldenses,  has  done 
ninety-nine  hundredths  of  the  work,  and  all  others  are  intruders. 
Eoman  missioners  consist  of  the  Oblats  of  Mary,  (f)  In  Natal,  includ- 
ing Zululand,  are  the  Protestant  missions  of  the  American  Congrega- 
tionalists; of  (Anglican)  Pietermaritzburg  and  Zululand  Diocesan  Mis- 
sions; the  Cowley  Fathers;  the  Gospel  Propagation  Society,  and  Mac- 
kenzie Mission;  of  the  Dutch  Eeformed  Church's  Natalese  Mission 
Committee  of  Boer  Presbyterians;  of  British  Wesleyans;  of  the  Berlin 
and  Hermannsburg  Societies  of  German  Lutheranism;  of  the  Norse 
and  Swedish  Lutheran  state  churches;  of  the  Norse  (Congregational) 
Free  Church;  of  the  Salvation  Army;  of  Scotch  Free  Presbyterians, and 
of  the  Scandinavian  Missionary  Alliance  of  Norse  Congregationalists 
in  America.  Eome  has  the  missions  of  the  (French)  Congregation  of 
Issoudon,  the  Oblats  of  Maiy  and  the  Trappists.  (g)  In  Orange  the 
missions  appear  to  be  solely  Protestant,  being  those  of  the  (Anglican) 
Bloemfontein  Diocesan  Mission  and  the  Gospel  Propagation  Society 
and  the  (Lutheran)  Berlin  and  Hermannsburg  societies,  (h)  In 
Transvaal  Eoman  missions  are  promoted  by  the  Oblats  of  Mary, 
Protestant  missions  by  the  (Anglican)  Pretoria  Diocesan  Mission  and 
Gospel  Propagation  Society;  by  British  Wesleyans;  the  British  Congre- 
gational Colonial  Society;  the  Christian  Eeformed  Church,  a  body  of 
Netherlander  and  Transvaal  Presbyterians;  by  German  Lutherans  of 
the  Berlin  and  Hermannsburg  societies;  the  Eeformed  Church  in 
Transvaal;  by  Presbyterians  of  French  Switzerland,  and  the  South 
Africa  Mission,  (i)  In  Ehodesia  British  Jesuits  represent  Eome. 
Protestant  missions  are  fostered  by  the  American  Board;  by  British 
Congregationalists,  here  the  pioneers;  by  British  Wesleyans;  by  the 


Africa  433 

Gospel  Propagation  Society,  and,  among  the  Nyai,  by  Boer  Presbyte- 
rians of  the  Dutch  Reformed  Church,  The  American  Methodists  of 
the  North  are  also  making  ready  to  move  in.  Zulu  CongregationaUsm 
finds  its  foreign  missions  in  Rhodesia,  (j)  In  Portuguese  East  Africa, 
south  of  the  Zambesi,  Roman  missions  depend  on  Jesuits  and  on 
Portuguese  priests.  Protestant  missions  are  those  of  the  French-Swiss 
Presbyterians,  near  Lourenco  Marquez,  and  of  American  Free  Method- 
ists at  Inhambani.  These  societies  and  several  minor  ones,  unmen- 
tioned,  make  the  South  African  total  seventy-one.  Of  these  nine  are 
papal.  In  St.  Helena  the  Angelican  Church  has  the  Diocesan  Mission. 
Catholics  are  neither  absent  nor  inactive  and  the  Salvation  Army  toils. 
(4)  East  Africa,  (a)  In  British  Central  Africa  Rome  has  no  mis- 
sion among  the  tribes  north  of  the  Zambesi  and  west  of  ]!^yassa,  but 
Protestantism  has  French  Presbyterians  among  the  Rutsi  and  British 
Primitive  Methodists  among  the  Shukulumbi.  In  Nyassaland  the 
Catholic  mission  is  that  of  the  Algerian  Fathers;  the  Protestant  mis- 
sions those  of  the  Universities'  Mission  (Anglican  and  British)  and  of 
the  Scotch  Established  Presbyterians  and  Free  Presbyterians,  the  lat- 
ter assisted  by  the  Preachers'  Missionary  Union  of  the  Dutch  Re- 
formed Church  in  Cape  Colony,  and  by  Scotch  United  Presbyterians 
from  the  same  country.  The  Nyassan  missions,  in  some  degree  and 
fashion,  originated  in  Kaffraria.  The  Anglicans  are  on  the  east  of  the 
lake,  the  Free  Presbyterians  on  the  west,  and  the  State  Church  Presby- 
terians on  the  south,  between  it  and  the  Zambesi.  Hereabouts,  also,  is 
the  British  and  undenominational  Zambesi  Industrial  Mission,  (b)  In 
Madagascar  French  Jesuits  promote  Roman  missions  and  try  to  ruin 
Protestant  missions.  These  are  prosecuted  by  the  (Ajiglican)  Gospel 
Propagation  Society  and  the  Madagascar  Diocesan  Mission;  the  British 
Congregationalists'  London  Society;  the  Friends'  Association;  the 
Norse  Free  Church,  Congregational  in  polity;  the  (Lutheran)  Norse 
Missionary  Society  of  the  State  Church,  and  the  Paris  Society  of 
French  Presbyterians.  The  Congregational  Union  of  Madagascar  and 
the  Malagas!  Missionary  Society,  both  Hova  or  native  organizations, 
must  not  be  omitted.  The  Church  Society  (Anglican)  works  in  Mauri- 
tius and  the  Seychelles;  the  Church  of  Scotland's  Colonial  Committee 
in  Mauritius;  the  Gospel  Propagation  Society  in  Seychelles,  and  the 
Roman  Church  in  Bourbon  or  Reunion  Island,  Mauritius  and  the 
Comoros.  The  Anglican  Church  in  Mauritius  also  has  a  Mauri- 
tius diocesan  mission.  Mauritian  Congregationalism  likewise  does 
African  mission  work,  (c)  In  Mozambique  the  Jesuits  and  Portu- 
guese priests  represent  Roman  missioners,  and  the  Protestant  mis- 
sions are  those  of  the  British  universities,  (d)  In  German  East 
Africa  the  BerHn  Society,  the  Bielefeld  Deaconesses  and  the  Leipzig 


434  The  Student  Missionary  Appeal 

Society  of  German  Lutheranism  forward  Protestant  missions.  So  do 
the  Chnreii  Society,  the  ''Moravians/'  or  Unity  of  Brethren,  and  the 
Universities'  Mission.  Eome  is  represented  by  the  French  White  Fath- 
ers and  Ploermel  Fathers  and  the  German  Benedictins.  (e)  In  Ibea 
Protestantism  has  the  Church  Society  at  Mombaz  and  in  Uganda  the 
East  Africa  Mission  (Scotch  and  undenominational),  the  Free  United 
Methodists  of  Britain  and  Scotch  Eeformed  Presbyterians,  and  in  Zan- 
zibar the  Universities'  Mission.  Eome  has  British  missioners  in 
Uganda  and  the  Holy  Spirit  mission  (French)  nearer  the  coast.  Luth- 
eranism has  the  Ansgar  Union  and  the  National  Society  of  Sweden 
among  the  Galla  of  Ibea,  the  Leipzig  Society  and  the  ISTeukirchen  mis- 
sion (both  Gemian)  among  those  near  the  ocean,  (f)  In  Somalia 
Eome  has  Capucin  and  Franciscan  missioners  in  the  British  sphere; 
Protestantism,  a  Young  People's  missionary  society  at  Zeila  that  is 
American  and  undenominational.  This  field  completes  the  African 
circuit,  and  makes  the  total  of  East  African  societies  thirty-eight.  Ten 
of  these  agencies  are  papal  bodies. 

CONCLUSION 

The  conquest  of  Africa  for  Christ  would  be  impossible  to  man 
did  we  depend  on  ourselves.  AVhat  are  five,  or  even,  as  to-day  seems 
more  probable,  seven  and  one-half,  millions  of  Christians  among  its 
one  hundred  and  seventy-four  million  people  ?  But  it  does  not  depend 
on  us  alone,  but  chiefly  on  the  Lord  of  hosts;  and  Himself  hath  said 
that  He  will  perform  His  pleasure  not  by  might,  nor  by  power,  but  by 
His  Spirit.  Eemember  what  He  hath  wrought  by  the  forlorn  hope, 
and  press  ever  forward! 

Wlien  Pizarro  was  attempting  the  conquest  of  Peru's  El  Dorado 
he  had  to  oppose  the  onsets  of  his  men's  despair.  One  day  he  drew  a 
line  with  his  sword  on  the  sand,  faced  south,  and  exclaimed:  "Friends 
and  comrades,  on  that  side  are  toil,  hunger,  nakedness,  the  drenching 
storm,  desertion  and  death;  on  this,  ease  and  pleasure.  There  lies 
Peru,  with  its  wealth;  here,  Panama,  Avith  its  poverty.  Choose  what 
best  becomes  a  brave  Castilian.  For  my  part  I  go  south."  So  saying, 
he  stepped  across  the  line;  and  Ms  little  band,  "in  the  face  of  difficul- 
ties unexampled  in  history,  with  death  rather  than  riches  their  reward, 
preferred  it  to  abandoning  honor,  and  stood  by  their  leader  as  an  ex- 
ample of  loyalty  for  future  ages." 

When  Garibaldi  liberated  Italy  he  subjected  his  volunteers  to  the 
same  ordeal  of  choice,  assuring  them  that  one  alternative  involved 
comfort  and  slavery,  the  other  freedom,  even  at  the  cost  of  suffering 
and  death.  Every  man  chose  freedom  for  Italy  and  privation,  with 
possible  death  for  himself. 


Africa  435 

Is  there  not  sublimity  in  these  few  brave  spirits  consecrating 
themselves  to  enterprises  that  seemed  as  far  above  their  strength  as 
any  in  the  extravagances  of  chivalry?  A  handful  of  men,  each,  vow  to 
crusade  against  powerful  potentates  and  stake  his  life  against  success. 
Still  more  sublime,  however,  because  spiritual  and  unselfish,  is  the 
cross  bearing  of  our  Gideon's  band  of  African  missionaries  to  myriads 
of  Moslems  and  pagans.  Even  surer  is  the  success  of  volunteers  for 
missions  than  were  the  triumphs  of  Peruvian  conquerors  and  Italian 
liberators, for  missionaries  are  re-enforced  by  spiritual  powers,  and  God 
is  the  captain  of  the  host.  Student  Volunteers,  you  can  evangelize 
Africa  within  a  generation.  Those  who  at  home  work  for  Africa  serve 
as  truly  as  they  who  spend  and  are  spent  in  Africa  itself.  Though  God 
does  not  call  all  to  go.  He  calleth  all  to  serve.  You  cannot  Christianize 
Africa — that  is  God's  part — but  if,  like  Carey,  you  attempt  great 
things,  you  will  achieve  great  things.  Nearly  one  hundred  African 
dialects  have  received  the  pentecostal  power  that  comes  from  having 
Christian  literature  in  the  vernacular.  Every  African  door,  thirty- 
three  years  hence,  will  be  open.  If  the  Church  provide  the  means,  it 
will  be  feasible  to  announce  Christianity  in  the  Islamite  fastnesses  of 
Sahara  and  Soudan,  in  the  mountain  monasteries  of  Abyssinia;  and 
Africa's  native  Christians  will  swell  and  strengthen  the  Church  mili- 
tant as  the  Congo  freshens  and  feeds  the  Atlantic. 


Evanoelistlc  /iDissions 

Ipreparatfon  tor  Bvangelistic  Morft 

personal  Dealing,  tbe  ©reat  /IBissionars  /iftetboD 

Dimculties  anJ)  iprivileges  of  Bvangelistfc  morft 

iHbetboDs  ot  lEvangelfstlc  Morh 

Zbc  IRattve  Cburcb  as  tbe  :iEnD  anD  /Bbeans  ot  Bvan* 

gelistlc  Morft 
Suggestions  to  V)olunteers  tor  Bvangellsttc  Morft 


PREPARATION   FOR    EVANGELISTIC  WORK 

Mr.  S.  M.  Sayford 

Training  for  evangelistic  work  depends  largely  on  man's  adjust- 
ment of  himself  in  his  relation  to  God. 

In  the  first  place,  man  needs  to  be  at  school  with  Christ,  in  prayer 
and  in  Bible  study.  A  spiritually  trained  man  is  of  necessity  a  spirit- 
ually filled  man.  We  need  to  know  the  Word  of  God  in  order  to  lead 
the  inquirer — and  the  world  is  full  of  inquirers,  if  we  only  find  them — 
into  those  paths  of  God's  Word  that  are  particularly  fitted  for  his  in- 
quiry. This  suggests  the  need  of  familiarity  with  the  whole  Book.  We 
cannot  lay  foundations  of  deep  knowledge  too  broad.  We  need  to 
know  what  God  says  about  sin,  about  its  penalty  and  its  remedy,  for 
the  thing  that  keeps  men  out  of  touch  with  God  is  sin,  and  we  need 
to  know  more  about  what  God  says  about  sin  than-  what  people  think 
about  sin;  and  in  these  days,  especially,  we  need  to  emphasize  with  the 
individual  that  sin  has  its  penalty,  and  to  be  able  to  say  what  that 
penalty  is;  and  that  God,  out  of  the  boundlessness  of  His  love,  has 
provided  a  remedy,  and  to  be  able  to  tell  men  the  remedy.  We  need  to 
know  what  God  says  about  man,  about  man's  attitude  in  his  natural 
condition  toward  God;  we  need  to  be  able  to  show  a  man  what  it  is  to 
be  away  from  God  and  how  he  can  be  brought  back  to  God,  to  show 
what  God  says  to  man.  His  love  for  man  and  His  attitude  to  man. 

Then,  again,  we  need  to  study  man.  I  want  to  lay  special  empha- 
sis on  this  side  of  the  question.  We  spend  a  great  deal  of  time  in  the- 
orizing how  to  reach  man.  While  it  is  true  that  the  better  a  man 
knows  how  to  tell  the  Word  of  God  the  better  will  he  be  able  to  tell 
man,  it  is  equally  true  that  many  men  who  seem  to  know  the  Word  of 
God  fail  to  know  man.  This  is  a  very  important  part  of  our  training  in 
evangelistic  work.  There  is  no  place  in  which  a  man  can  so  study 
man  as  in  the  field  God  has  now  put  him.  And  so  far  as  tliis  refers  to 
student  life  I  dare  say  this  afternoon,  without  fear  of  contradiction, 
that  the  average  student  will  never  find  a  better  opportunity  to  do 
evangelistic  work  along  the  line  of  personal  efEort  than  now  in  his  own 
college,  and  a  man  who  cannot  reach  a  man  for  God  in  college  with 
the  message  God  gives  for  this  world,  is  not  likely  to  reach  the  man  in 
foreign  fields. 

Every  man  has  an  avenue  of  approach  to  his  heart.  We  are  after 
the  heart  and  not  after  the  head,  particularly.    With  the  heart  man  be- 


440  The  Student  Missionary  Appeal 

lieves  unto  righteousness.  Touch  the  heart  with  the  gospel  message 
and  prayer.  Let  the  Spirit  of  God  touch  the  heart  and  these  two 
touchstones  waken  the  man  and  he  takes  in  the  message  of  salvation 
with  the  heart  and,  therefore,  he  believes,  because  his  heart  embraces 
God. 

I  was  in  a  town  the  other  day  where  a  convention  was  held,  and 
I  met  a  man  who  was  very  liberal  in  his  donations  to  the  Y.  M.  C.  A. 
I  was  brought  into  touch  with  every  prominent  man  in  that  conven- 
tion. I  think  I  heard  the  story  of  his  generosity  eight  or  ten  times 
during  the  convention,  and  nearly  every  man  who  told  me  would  wind 
up  by  saying,  "He  is  not  a  Christian."  I  found  that  he  was  particu- 
larly fond  of  telHng  what  he  had  done  for  the  Y.  M.  C.  A.  and  I  said  to 
myself,  "That  man  likes  to  be  praised,  that's  the  avenue  of  approach  to 
that  man's  heart."  He  was  the  wealthiest  man  in  the  town.  I  spent 
over  a  day  in  studying  him.  When  a  favorable  opportunity  presented 
itself  I  said,  "By  the  way,  I  have  just  been  thinking  about  the  thing 
you  can  do  that  will  eclipse  everything  else  you  have  done  for  the 
Y.  M.  C.  A."  "What  is  it?"  he  said.  I  said,  "Make  a  public  confession 
of  your  faith  in  Jesus  Christ,  if  you  have  it."  Somebody  had  said  to 
me,  "Don't  approach  that  man  on  the  subject  of  religion,"  but  I 
studied  him  and  found  the  avenue  of  approach  to  his  heart  before  I 
spoke  to  him  of  Christ.  He  broke  into  tears  and  thanked  me  heartily 
for  reminding  him  of  what  he  could  do.  His  friends  said,  "Can't  you 
bring  him  to  commitment?"  I  am  not  to  go  on  to  bring  him  to  com- 
mitment.   God  will  do  that.    By  and  by  I  will  write  that  man  a  letter. 

The  first  person  I  came  in  touch  with  when  I  came  here  was  an 
errand  boy,  and  I  tipped  him  to  show  me  the  shortest  route  from  the 
association  building  to  my  hotel.  I  knew  he  was  employed  by  some 
concern  in  the  town,  and  I  soon  found  out  that  he  was  a  messenger 
boy  employed  by  one  of  the  telegraph  companies.  "Here  is  some  one 
that  needs  a  message,"  I  said  to  myself.  "I  can  find  the  avenue  to  his 
heart  in  a  httle  while."  "I  suppose  you  are  kept  busy,"  I  said.  "Oh, 
yes."  "What  do  you  think  about  these  people?  Do  you  find  them  dif- 
ferent from  business  people  or  the  public  generally?"  "Yes,"  he  said. 
"Are  you  kept  busy  seven  days  in  the  week?"  "No,  sir,  I  don't  work 
Sundays."  "And  what  do  you  do  on  Sundays?"  "Most  every  Sunday 
I  stay  at  home."  "Wouldn't  you  like  to  go  to  Sunday  school  and  learn 
about  Jesus?"  I  said.  He  said  "Yes."  I  gave  the  little  message  and 
asked  God  to  bless  it. 

Training  comes  from  experience.  We  are  in  touch  with  men 
every  day  of  our  lives,  all  kinds  and  conditions  of  men.  Now,  I  pre- 
sume if  you  put  in  practice  the  theory  suggested  to-day  and  worked  on 
that  line  for  the  next  thirty  days  you  would  be  amazed  at  the  amount 


Evangelistic   Missions  441 

of  training  you  would  get.  You  say,  "I  will  be  rebuffed."  Yes,  and 
get  the  finest  kind  of  training.  Do  you  know  I  find  comparatively  few 
personal  workers  in  the  Young  Men's  Christian  Association?  I  find  a 
great  many  studying  how  to  do  personal  work.  When  I  ask  why  a 
man  is  not  doing  personal  work  for  a  certain  individual  I  am  told,  nine 
times  out  of  ten,  that  he  has  no  influence  with  this  man.  What  is  the 
reason?  Why  has  not  the  Christian  influence  over  the  man  he  is  try- 
ing to  carry  the  message  to?  Another  says:  "I  can  work  better  among 
strangers  than  among  my  own  people."  Why?  Do  you  know  a 
stranger  better  than  you  know  your  own  people?  What  is  the  reason 
you  can  work  better  among  strangers?  Is  it  because  the  people  with 
whom  we  are  living  know  our  character  and  have  come  to  the  con- 
clusion that  we  are  not  living  what  we  profess?  Possibly.  May  we  so 
adjust  ourselves  with  reference  to  the  relation  we  bear  to  God  that  we 
may  live  a  daily  consecrated  life,  a  life  above  reproach,  so  that  when 
we  personally  carry  the  message  by  word  of  mouth  the  man  we  ap- 
proach knows  we  are  Christians,  and  that  makes  the  message  a  power- 
ful message. 

I  want  to  give  a  little  illustration,  one  of  the  best  I  can  give,  on 
the  way  to  approach  men.  I  was  in  business,  and  a  commercial  traveler 
reached  me.  The  commercial  traveler  is  trained  to  approach  men,  and 
it  didn't  take  this  man  long  to  learn  two  things;  first,  that  I  was  proud 
of  my  word  and  very  uniform  in  my  business  methods,  and  that  I  was 
not  a  Christian.  He  met  me  one  morning  when,  according  to  my  sys- 
tem of  business,  I  would  not  let  a  commercial  traveler  touch  me  with 
his  goods.  He  simply  asked  if  I  was  open  for  anything  in  his  line,  and 
was  perfectly  willing  to  wait.  I  said,  "You  will  have  to  excuse  me  for 
a  little  while,  as  it  is  the  time  when  I  take  a  social  glass  with  several 
business  friends."  He  said  he  had  a  little  booklet  that  he  would  like 
to  give  me,  but  he  would  not  give  it  to  me  unless  I  would  promise  him 
I  would  read  it.  I  said,  "If  it  will  do  you  any  good  I  will  take  it  and 
read  it."  It  was  a  Uttle  book,  eight  or  ten  pages,  on  intemperance.  It 
was  distasteful,  and  the  thing  I  was  going  after  was  very  tasteful,  and  I 
thought  the  best  way  to  keep  my  word  and  get  rid  of  it  was  to  take  it 
and  read  it  to  my  friends.  I  said,  "Some  silly  fellow  has  put  this  into 
my  hands;  you  fellows  listen  and  I'll  read  it."  I  wished  he  would  come 
up  with  an  argument.  I  said,  "He  don't  know  about  this  side  of  life." 
He  came  and  took  my  order  and  said  nothing  whatever  about  the  little 
book.  I  was  disappointed.  It  ruflQed  me  and  did  me  more  good  than 
if  the  man  had  allowed  me  to  enter  into  an  argument.  The  next  time 
he  came  he  asked  if  I  had  read  the  little  book  and  if  I  would  like  to 
take  another.  I  said,  "Not  on  that  subject."  He  said,  "I  have  others," 
and  gave  me  one  on  profanity.  I  read  that,  and  it  hurt  me.    There  was 


4i2  The  Student  3Iissionary  Appeal 

something  working  that  I  didn't  know  about.  He  sold  some  goods 
that  day  and  went  along.  When  he  came  again  he  began  to  talk  to  me 
about  my  mother — she  had  been  dead  for  several  years,  and  I  had  one 
of  the  best  mothers  God  xllmighty  ever  gave  a  son  to.  That  commer- 
cial traveler  had  been  nearly  three  months  studying  the  avenue  of  ap- 
proach to  my  heart.  He  touched  the  tenderest  spot  in  it  when  he  spoke 
to  me  of  my  mother.  He  said:  "I  have  a  little  book  here — it  is  not  a 
book  to  read — it  is  my  prayer  list.  I  want  to  know  whether  I  can  have 
your  name  on  it."  I  said,  "What  for?"  He  said,  "I  have  the  names 
of  a  few  business  men  I  pray  for."  I  told  him  he  might  write  my  name 
down,  but  he  said,  "Xo,  I  want  your  autograph."  As  I  wrote  my  name 
in  the  book  I  noticed  a  couple  of  names  crossed  off,  and  I  said  to  my- 
self, "He'll  get  tired  of  prajdng  for  me.  I  have  made  up  my  mind  that  I 
will  never  be  a  Christian."  The  next  time  he  came,  before  he  offered 
goods,  we  hurried  around  to  his  hotel,  and  when  we  reached  liis  room 
he  brought  the  prayer  list  out,  and,  with  praise  to  God,  crossed  my 
name  out  and  thanked  God  for  another  answered  prayer.  It  took  him 
nearly  five  months  to  lead  that  one  business  man  to  Jesus  Christ. 

We  are  too  much  in  a  hurry.  We  don't  spend  enough  time  in 
training.  I  apprehend  a  great  many  students  are  theorizing  and  look- 
ing out  upon  the  foreign  field  and  planning  about  how  they  are  going 
to  reach  the  men  in  Japan  or  Africa,  or  somewhere  else.  Go  back  to 
college  and  gef  in  training  now.  If  we  try  to  win  men  in  our  daily  life 
we  will  be  fitted  to  do  our  work  in  the  future. 


PERSONAL  DEALING,   THE   GREAT    MISSIONARY   METHOD 
Rev.  S.  M.  Zwemer,  F.  R.  G.  S.,  of  Arabia 

Personal  spiritual  dealing  is  the  great  necessity.  In  my  mind 
this  is  the  fundamental  idea  of  missions.  I  confess  with  shame  that 
the  facts  concerning  personal  work  in  the  home  field  have  been  too 
shamefully  few.  In  regard  to  my  foreign  work  I  cannot  speak  from 
an  experience  as  large  as  the  brother  who  has  just  spoken,  but  I  can 
speak  from  my  experience  wdth  the  natives. 

You  volunteers  going  into  foreign  fields  will  not  have  large  audi- 
ences, as  ministers  have  in  this  country.  The  bulk  of  the  work  is  per- 
sonal dealing  with  a  few.  The  preaching  in  Arabia  and  China  and 
India  is  not  after  the  style  of  Peter  at  Pentecost,  but  of  Christ  at  the 
Samarian  well  side.  You  and  I  must  learn  to  do  the  personal  work 
with  one  or  two,  in  the  same  spirit  in  which  the  well  prepared  address 
that  will  reach  hundreds  is  delivered,  bringing  them  the  message  of  the 
gospel. 


Evangelistic   Missions  443 

There  are  two  ways  to  fill  a  row  of  empty  bottles.  I  can  stand 
iiwny  from  them  and  sprinkle  water  toward  them  and,  if  I  had  the 
patience,  I  could  fill  them,  but  it  would  take  hours;  and  I  can  take 
them  up  one  by  one  and  pour  the  water  into  them.  One  is  preaching 
and  the  other  is  personal  work. 

There  are  two  ways  to  fill  a  barrel  of  apples.  One  way  is  to  send 
a  boy  up  and  shake  the  tree  and  the  apples  will  fall,  and  you  put 
them  in  the  barrel,  good,  partly  decayed  and  bruised,  but  they  won't 
stiind  shipment.  The  other  way  is  to  climb  the  tree  and  pick  them  one 
by  one  and  put  them  carefully  one  by  one  into  the  barrel.  And  from 
the  evidence  of  missionaries  I  believe  it  has  been  proved  that  these  are 
the  kind  of  converts  (those  gained  by  personal  effort)  that  will  bear 
shipment. 

The  work  in  the  foreign  field  is  a  work  of  faith,  the  labor  of  love 
iind  the  patience  of  hope. 

It  is  a  work  of  faith  much  more  than  at  home.  At  home  there  are 
larger  results.  The  barrier  between  you  and  the  world  is  not  as  high, 
not  as  thick,  not  as  long  lasting.  It  is  a  work  of  faith.  If  I  were  to 
write,  "There  is  no  use  of  trying  to  convert  the  Mohammedans  in  this 
generation,"  where  would  my  personal  faith  be?  If  I  were  to  think 
only  of  trying  to  reach  the  next  generation  by  opening  a  school,  and 
not  try  to  bring  the  gospel  to  bear  right  on  their  hearts  now,  where 
would  my  faith  be?  You  need  faith  in  God,  in  the  people,  and  in  your- 
self, and  your  ability  to  tell  the  simple  gospel  story,  after  you  have 
mastered  the  language. 

It  is  a  labor  of  love.  I  have  written  in  my  Bible  the  word 
"Arabs"  in  the  13th  chapter  of  Corinthians.  Put  there  the  word 
"native"— that  Chinese  woman  or  that  Arab,  and  then  read:  "Though 
I  speak  with  the  tongues  of  men  and  of  angels  and  have  not  love  for 
the  Arabs,  I  am  become  as  sounding  brass,  or  a  tinkling  cymbal.  And 
though  I  have  the  gift  of  prophecy  and  understand  all  mysteries  and 
all  knowledge,  and  though  I  have  all  faith,  as  a  missionary  in  Arabia, 
so  that  I  could  remove  mountains,  and  have  not  love  for  the  Arabs,  I 
am  nothing.  And  though  I  bestow  all  my  goods  to  feed  the  poor  in 
China,  and  though  I  give  my  body  to  be  burned  in  China  and  have 
not  love  for  the  Chinese,  it  profiteth  me  nothing."  And  then  read 
right  through  the  chapter  and  try  to  live  that  the  next  day.  I  know  it 
is  hard.  It  is  the  severe,  difficult  practice  that  brings  the  tears  to  your 
eyes  and  the  confession  from  your  lips  as  you  kneel  down  and  say  you 
have  not  been  a  missionary  after  the  pattern  of  Jesus  Christ. 

Again,  it  is  the  patience  of  hope.  Faith  is  not  enough  in  this 
world;  love  is  not  enough.  The  Arab  you  spoke  to  and  believed  he 
would  receive  the  Word  goes  away  with  a  smile,  and  you  think  it  has 


444  The  Student  Missionary  Appeal 

been  for  nothing.  The  inquirer  whom  you  wrote  home  to  the  Board 
about  disappears  entirely  and  you  never  see  the  man  again.  It  is  a 
work  of  patience,  the  patience  of  hope,  to  keep  on  hoping  for  a  con- 
vert. You  must  bear  mth  the  infirmities  of  the  natives  and  love  them, 
in  spite  of  their  filth  and  their  sin,  and  have  patience  in  awaiting  re- 
sults. 

I  received  a  letter  from  a  fellow-worker  and  he  wrote  me,  "When 
you  get  new  volunteers  for  Arabia,  find  men  of  the  evangelistic  type." 
If  they  have  not  that  feature  at  home  they  will  not  get  it  in  the  field. 
We  need  to  pray  for  that  spirit  and  toil  for  it  if  we  are  to  evangelize 
the  world  in  this  generation.  To  evangelize  the  world  in  this  genera- 
tion it  must  be  a  day-by-day  and  hour-by-hour  collision  of  souls.  I 
believe  this  personal  work  is  necessary,  because  it  is  all  the  work  that 
is  bearing  results.  I  believe  that  all  the  conversions  recorded  in  the 
mission  fields  have  been  the  result  of  personal  spiritual  dealing,  and 
not  preaching.  Of  course,  there  have  been  cases  where  the  printed 
Word  has  brought  converts,  but,  as  a  rule,  it  is  the  personal  spiritual 
effort.  The  Bible  says,  "Knock  and  it  shall  be  opened  unto  you."  We 
are  not  to  pray  for  an  open  door.  The  only  way  the  hardened  heart  is 
opened  and  the  only  way  a  closed  country  or  a  closed  village  or  a 
closed  home  is  opened  is  the  way  Christ  tells  us,  "Knock  and  it  shall 
be  opened."  Not  prajdng  or  seeking,  but  knocking.  It  is  much  more 
than  asking  or  seeking.  Knocking  means  to  be  at  the  door,  to  touch 
the  door,  to  make  ourselves  felt  at  the  door,  to  be  heard  behind  the 
door,  and  after  we  have  done  that  we  are  told,  "I  am  He  that  openeth 
and  no  man  shutteth."  Christ  tells  us,  "Lo,  I  am  with  you,  even  to  the 
end  of  the  world."  That  is  personal  spiritual  dealing.  God  grant  us 
all,  missionaries  and  volunteers,  more  of  that  spirit  of  Christ. 


DIFFICULTIES  AND  PRIVILEGES    OF  EVANGELISTIC  WORK 

Rev.  W.  B.  McIlvaine,  of  Japan 

I  had  not  thought  of  speaking  on  this  subject  in  this  general 
form,  but  in  its  special  form  as  it  applies  to  Japan,  the  difficulties 
which  we  meet  there  and  the  privileges  which  we  enjoy  there  as  a  re- 
sult of  preaching  this  gospel  of  our  Lord  Jesus  Christ.  Of  course,  I 
cannot  tell  you  all  of  the  difficulties  that  we  meet  with.  We  could 
not  begin  to  relate  them  in  the  short  time  that  we  have  at  our  dis- 
posal. When  we  reach  Japan,  going  there  in  obedience  to  the  com- 
naand  of  our  Master,  to  carry  the  gospel  to  that  people,  we  be- 
hold it  a  beautiful  country  and  find  it  defiled  only  by  man.  The 
Prophet  says,  "They  go  aside  upon  every  high  hill  and  under  every 


Evangelistic   Missions  445 

green  tree  wander  from  the  living  God."  So  in  Japan  we  find  this  lit- 
erally true.  Wherever  on  these  beautiful  mountains  we  climb  up  to 
take  a  view  of  the  country  we  find  a  little  shrine,  where  the  people 
come  to  worship  everything  strange  in  nature.  Wherever  there  is  a 
little  rock  jutting  out  of  the  brow  of  a  lull,  there  they  build  a  shrine. 
Our  first  feeling  while  we  were  there  was,  Oh,  that  we  had  the  gift 
of  tongues  that  we  might  speak  to  these  people  and  tell  them  of  Him 
who  died  for  us. 

But  there  is  the  difficulty  of  the  language.  That  is  the  first  dif- 
ficulty we  meet.  There  is  no  way  but  to  sit  down  and  study  the  lan- 
guage— a  tedious  process,  taking  two  or  three  years,  before  we  can  even 
begin  our  work,  and  by  that  time,  unless  we  have  been  careful,  a  good 
deal  of  our  zeal  has  gone.  These  shrines  and  tliis  idol  worship  which 
we  behold  day  after  day  become  as  a  matter  of  course. 

When  we  get  the  language  so  that  we  can  converse  there  is  the 
utter  indifference  of  the  people,  which  is  another  great  difficulty. 
When  we  meet  a  man  and  tell  him  this  story,  and  try  to  get  him  inter- 
ested, he  turns  away  utterly  indifferent. 

Then  we  find  another  difficulty.  We  find  so  many  who  do  come 
to  us  desiring  to  learn  the  way  of  life  have  a  wrong  motive — a  mercen- 
ary motive.  I  have  often  had  them  come  to  my  home  and  ask  ques- 
tions— some  of  them  had  even  studied  the  Bible  to  some  extent — and 
after  a  long  conversation,  in  which  I  thought  they  were  greatly  inter- 
ested, they  would  ask  if  I  couldn't  get  them  a  position  of  some  kind, 
as  a  servant,  or  in  some  other  capacity.  These  tilings,  when  we  en- 
counter them,  have  a  tendency  to  discourage.  But  even  then,  when 
we  speak  this  Word  we  have  the  promise  of  God  that  it  will  not  return 
unto  Him  void. 

There  is  another  difficulty  we  have  there,  and  that  is  a  class  dis- 
tinction. If  we  reach  the  higher  class,  as  is  the  case  in  Japan  gener- 
ally, it  is  very  difficult  to  secure  co-operation  in  reaching  a  lower  class 
of  people.  Sometimes  there  is  difficulty  in  reaching  a  certain  class 
because  of  different  political  parties  which  have  been  always  opposed 
to  preaching  the  gospel  in  certain  villages.  There  is  a  conflict  some- 
times between  the  command  of  the  Master  and  of  men.  Which  shall 
we  obey?  We  decide  in  favor  of  the  Master  and  try  to  preach  the 
gospel  to  every  creature,  as  He  has  commanded. 

Then  there  are  difficulties,  just  as  we  have  them  in  this  land,  from 
the  inconsistency  of  Christians.  In  Japan,  as  you  know,  there  was  a 
great  movement  toward  Christianity  such  as  the  world  had  never 
seen,  that  lasted  for  fourteen  or  fifteen  years.  As  a  result,  of  the  num- 
ber who  profess  Christianity  there  are  many  who  lead  inconsistent 
lives.    I  had  a  man,  a  member  of  the  church  and  a  consistent  Chris- 


446  The  Student  Missionary  Appeal 

tian,  tell  me  that  some  of  his  fellow-Christians  were  still  practicing 
Shintoism.  He  himself  was  a  Samurai.  His  fellow-Christians  had 
come  to  him  and  asked  him  to  Join  in  a  festival  making  an  offering  to 
their  dead  feudal  lord.  He  himelf  had  refused,  but  the  others  had 
united  with  their  brethren  and  had  purchased  an  offering,  and  each 
wrote  his  name  on  a  piece  of  paper  and  fastened  it  on,  and  it  was 
made  an  offering  to  their  dead  feudal  lord.  These  are  difficulties  in 
the  way  of  doing  evangelistic  work. 

I  will  speak  of  the  privileges.  The  first  and  greatest  privilege,  or 
rather  the  reason  why  I  consider  this  work  a  privilege,  is  because  our 
Lord  Jesus  Christ  commanded  it.  It  is  a  privilege  because  He  who 
came  to  suffer  and  die  to  save  souls  told  us  to  go  into  all  the  earth  and 
preach  the  gospel,  and  if  there  were  no  other  reason,  that  would  be 
enough  for  us  to  go  forward.    But  there  are  others. 

Another  privilege  is  the  joy  of  seeing  a  heathen  for  the  first  time 
brought  to  see  the  light  as  you  tell  him  of  Christ's  love.  His  face  be- 
gins to  beam,  and  he  is  likely  to  reply  to  you,  "These  are  strange 
things."  I  will  just  relate  what  I  saw  last  spring:  An  old  man  who 
had  been  led  to  Christ  came  to  talk  to  me,  and  he  said  he  was  eighty 
years  old.  He  said,  "During  my  whole  life  I  have  been  seeking  com- 
fort. I  have  tried  Shintoism,  I  have  practiced  all  the  rites  of  that  reli- 
gion; I  have  tried  Buddhism  and  practiced  every  rite  of  that  religion, 
but  none  brought  any  comfort  to  my  soul,"  and  then  he  said,  as  tears 
filled  his  eyes,  "Now  at  last  I  have  found  out  that  Jesus  died  to  save." 
That  great  truth  had  at  last  reached  his  heart,  and  it  was  worth  going 
far  to  hear  that  testimony  and  to  see  the  joy  that  filled  the  heart  of 
that  old  man. 

There  is  another  privilege  which  I  enjoy,  and  that  is  the  work  of 
faithful  Christians  there.  I  know  in  the  province  where  I  live  of  three 
faithful  Japanese  Christian  workingmen  who  are  doing  more  for  the 
cause  of  Christ  than  many  of  the  paid  evangelistic  missionaries  who 
work  there.  Some  one  said  the  other  day  in  a  sectional  meeting  that 
the  religion  of  Christ  takes  hold  on  workingmen,  and  another  brother 
expressed  himself  yesterday,  "It  is  the  men  of  ordinary  attainments 
that  are  doing  the  work  of  evangelizing  the  world."  Ordinary  men 
who  can  tell  the  simple  story  of  the  gospel  can  do  a  great  work  in 
Japan,  as  that  country  is  open  for  that  kind  of  work. 


Evangelistic   Missions  447 

METHODS  OF  EVANGELISTIC  WORK 
Rev.  a.  D.  Hail,  of  Japan 

I  hold  that  the  formative  idea  of  evangelistic  work  is  this,  the 
winning  of  men  and  women  to  Jesus  Christ  for  the  purpose  of  develop- 
ing them  into  self-supporting,  self-controlling  and  self-propagating 
churches.  This  is  my  theory  and  I  will  speak  somewhat  from  personal 
experience  of  what  this  theory  helps  me  to  do  and  what  I  think  it 
may  help  others  to  do.  It  makes  a  man  say,  with  Paul,  "This  one 
thing  I  do,"  win  men  and  women  for  Christ.  And  it  helps  in  building 
up  such  churches  as  I  have  witnessed  during  the  time  I  have  been 
working  in  Japan. 

During  the  time  we  are  studying  language  one  of  the  things 
that  tempts  us  is  to  undertake  reforms.  I  saw  a  great  deal  that  T 
wanted  to  reform  when  I  first  went  to  Japan,  and  among  them  were 
the  old  missionaries,  the  churches  and  the  evangelistic  methods.  I 
had  several  hours  a  day  to  devote  to  language  study,  and  in  my  leisure 
time  I  thought  these  things  ought  to  be  done.  Every  young  mis- 
sionary will  be  tempted  along  the  same  line  in  the  little  time  he  has 
for  work  before  he  assumes  much  responsibility  and  care.  You  will 
remember  that  Dr.  Gordon,  in  his  book,  "An  American  Missionary  in 
Japan,"  tells  of  the  parting  words  he  received  in  San  Francisco  from 
an  old  missionary:  "I  pray  God  that  you  may  do  no  harm."  When  we 
go  out  there  and  turn  reformer  we  are  like  a  "bull  in  a  china  shop," 
we  can  accomplish  a  great  deal  in  a  short  time! 

This  theory  of  evangelistic  work  will  prompt  us  to  take  as  large 
a  section  of  the  country  and  occupy  as  prominent  centers  as  possible. 
Some  one  has  claimed  that  we  can  work  more  thoroughly  by  staying  in 
one  place,  but  it  seems  to  me  that  this  is  the  formative  idea  of  mis- 
sionary methods;  to  enter  as  large  a  number  of  important  centers  as 
we  can  possibly  work,  establish  churches  and  turn  them  over  to  the 
native  pastors  and  let  them  attend  to  the  details  of  the  work,  while 
we  move  on  to  new  centers.  I  think  this  would  save  friction  between 
the  native  pastors  and  the  evangelistic  missionaries.  We  first  took  the 
city  of  Osaka  and  then  the  adjoining  province,  and  to-day  we  have  in- 
dependent churches,  ministered  to  by  pastors,  in  every  one  of  the  im- 
portant places.  In  this  province  we  have  a  strong  little  band  of  Chris- 
tians and  one  of  the  grandest  and  noblest  evangelists,  I  think,  the 
world  ever  saw. 

Another  thing  to  be  considered  is  the  personal  factor  in  evangel- 
istic work.  Each  missionary  has  a  distinct  individuality,  a  definite  per- 
sonality which  is  born  with  him  and  makes  him  different  from  eveiT 
other  missionary,  and  adopting  a  priori  methods  will  .be  like  David 


448  The  Student  Missionary  Appeal 

trying  to  fight  with  Saul's  armor.  Let  his  own  individuality,  his  own 
personal  equation  determine  what  kind  of  methods  he  will  pursue.  I 
know  different  missionaries  wdio  accomplished  the  same  grand  results 
by  entirely  different  methods.  Each  man  gave  play  to  his  own  indi- 
viduality. 

We  cannot  make  a  method  of  work  to  order,  eight  or  ten  thousand 
miles  from  the  scene  of  action.  We  have  to  adapt  ourselves  to  the 
people  wherever  we  go.  The  Japanese  are  a  social  people  and  you 
want  to  be  social.  When  I  go  on  a  journey  I  take  with  me  coffee  and 
crackers,  and  at  the  hotels  along  the  route  I  serve  it  as  they  serve  tea. 
If  I  see  a  man  dressed  in  foreign  clothing  I  know  he  wants  to  be  ad- 
dressed on  Western  matters.  They  have  an  idea  that  coffee  is  always 
served  in  our  country  and  I  give  him  coffee.  I  compliment  his  wisdom 
in  regard  to  Western  manners.  I  compliment  the  fact  that  he  knows 
and  that  I  know  he  knows.  I  never  met  a  man  of  that  kind  but  what 
was  open  to  being  talked  to  on  the  subject  of  Christianity.  You  have 
to  study  the  man.  Human  nature  is  the  same  in  Japan  as  elsewhere. 
Get  at  the  individual  and  study  his  weak  spots  and  his  strong  spots. 

Another  point  this  theory  determines  for  us  is  the  relation  the 
missionary  sustains  to  the  native  worker.  He  must  w^ork  with  liis  fel- 
low-Japanese Christian  in  the  Japanese  Church,  remembering  that 
this  native  convert  is  yet  to  be  the  evangelist,  or  have  the  control  of 
the  Church,  he  is  to  carry  on  the  work  begun  by  the  missionary.  We 
are  not  to  say  to  the  Janapese:  "We  have  the  money,  you  are  a 
tramp."  We  have  no  right  to  say  that.  They  are  our  brothers  in 
Christ,  and  if  we  want  them  to  be  what  they  ought  to  be  we  must  do 
what  we  ought  to  do.    We  must  share  their  trials  with  them. 

I  remember  one  evangelist,  a  very  fat  fellow.  A  good  deal  of  our 
work  in  his  district  was  out  of  the  reach  of  railroads,  and  out  of  the 
reach  of  those  little  instruments  of  torture  called  coasting  steamers;  so 
we  had  to  walk  to  the  hills.  I  went  wdth  him.  Starting  out  from  one 
place,  it  was  thirteen  miles  to  the  next,  fifteen  miles  to  the  next,  twelve 
to  the  next,  and  so  on,  until  five  places  were  reached.  Climbing  those 
long  distances  made  me  puff  and  made  him  pant  and  blow,  but  we 
climbed  the  hills  together  and  climbed  the  mountains  together,  took 
our  bath  in  the  hotel  (not  together)  and  together  held  the  services  at 
night.  That  man  developed  into  a  grand  worker  and  I  think  it  was 
indirectly  due  to  the  influence  I  had  over  him.  He  keeps  up  the  tour- 
ing by  Avalking. 

If  you  go  to  a  town  and  leave  everything  all  right,  as  you  think, 
you  never  can  tell  what  is  going  to  happen  the  next  time.  I  went  to  a 
town  at  one  time  and  hired  a  preaching  place  at  fifty  cents,  and  I 
thought  I  had  gotten  into  the  good  graces  of  the  people.     The  school 


Evangelistic   Missions  449 

sang  the  national  air  and  they  sang  it  with  a  vengeance,  such  singing 
as  you  never  heard  in  America.  I  got  to  talk  with  all  the  old  people 
and  the  young  people  in  the  town,  and  the  next  time  I  thought  I  would 
be  sure  of  a  place.  The  next  time  I  came  I  could  not  get  a  place  to 
preach;  the  priests  had  been  there.  We  were  tired,  but  we  felt  that  we 
must  have  a  meeting.  Finally  we  found  a  barber  shop  and  I  found  a 
puzzle  there  of  taking  nine  rings  off  a  wire,  such  as  I  had  often  worked 
when  I  was  a  boy.  One  man  after  another,  as  he  saw  a  foreigner  work- 
ing at  the  puzzle,  came  in  and  it  was  not  long  until  we  had  the  barber 
shop  full.  I  told  my  helper  to  get  into  the  chair  and  get  shaved,  and 
after  he  got  through  I  talked  a  few  words  about  Christ  Jesus  our  Lord. 
^Ye  got  the  place  that  night  for  two  cents.  When  you  go  to  the  dif- 
ferent places  you  never  can  tell  what  is  going  to  happen,  and  so  you 
have  to  adapt  yourself  to  circumstances. 

I  want  to  con-ect  an  impression  in  regard  to  Japanese  evangelists 
and  preachers  and  that  is,  that  they  £re  heretics,  a  hard  set  to  deal 
with  and  self-conceited.  From  many  years  of  experience  in  working 
with  these  brethren,  taking  their  burdens,  sharing  their  troubles  and 
trials,  on  mountain  tops  and  villages  and  in  the  hotels  and  among  the 
people,  I  can  say  that  there  is  not  a  grander  set  of  earnest,  faithful 
evangelists  and  pastors  on  the  face  of  God's  green  earth  than  you  will 
find  ridit  there  in  the  "Land  of  the  Eising  Sun." 


THE  NATIVE    CHURCH    AS   THE    END    AND    MEANS   OF 
EVANGELISTIC  WORK 

Rev.  Alonzo  Bunker,  D.  D.,  of  Burmah 

I  think  we  have  learned  this  afternoon  that,  while  there  are  cer- 
tain general  conditions  that  affect  evangelists  they  differ  very  much 
in  different  countries.  I  am  going  to  talk  to  you  about  tliis  work  of 
ours  and  that  of  the  native  churches  in  Burmah  among  the  hill  tribes. 
The  liill  tribes  are,  I  believe,  a  storehouse  of  strength  throughout  all 
southeastern  Asia.  In  Assam,  in  Burmah,  in  southern  Thibet,  west- 
ern China  and  Siam  I  believe  they  are  a  storehouse  of  power  in  solv- 
ing the  missionary  problem.  My  work  has  been  among  these  people. 
They  are  ver}^  ignorant,  very  degraded  and  are  without  books,  but  they 
are  developing  a  working  force  in  Burmah  that  is  simply  amazing.  I 
began  with  nine  churches  and  we  have  eighty-five  to-day.  That  work 
has  been  accomplished  through  the  native  agencies  almost  entirely,  led 
by  the  missionaries. 

The  first  thing,  when  you  establish  yourself  in  a  heathen  com- 
munity— after  getting  the  language — is  to  gather  a  working  force,  and 


450  The  Student  Missionary  Appeal 

one  of  the  first  items  of  preparation  is  that  to  which  our  attention  was 
drawn  at  the  beginning  of  the  meetings  of  this  convention.  Except 
a  man  has  been  anointed  with  the  Holy  Spirit  he  is  unfit  to  prepare 
a  native  agency  for  spreading  the  gospel  of  Christ.  If  he  has  not  this 
anointing  of  the  Holy  Spirit,  how  can  he  bring  those  whom  he  in- 
structs to  obtain  it?  The  development  of  such  an  agency  follows  New 
Testament  lines  with  us.  As  Christ  chose  His  disciples  from  among  the 
common  people,  we  choose  the  men  whom  we  can  secure.  We  travel 
from  town  to  town  preaching,  and  at  night,  around  camp  fires,  many 
questions  are  discussed  with  the  native  helpers.  I  never  shall  forget, 
when  the  question  of  the  personality  of  the  Holy  Spirit  was  raised  and 
discussed  among  them,  how  astonished  they  were  at  the  thought  of  the 
presence  of  the  Holy  Spirit  and  His  help  and  copartnership.  I  can 
assure  you  that  the  revelation  was  simply  marvelous  and  there  were 
developed  new  lines  of  conduct,  certain  refoi-ms,  especially  in  the  mat- 
ter of  temperance  and  the  use  of  tobacco,  which  create  turmoil  and 
strife  among  the  native  workers,  and  there  resulted  an  immense  good. 

This  evangelistic  force  is  of  little  good  without  churches.  The 
Church  is  the  conserver  of  force;  the  Church  supplies  the  men;  the 
Church  is  the  dwelling  place  of  the  Holy  Spirit;  and  it  is  from  the 
churches  that  we  expect  young  men  and  women  to  get  inspiration, 
hence  the  necessity  of  instruction  in  the  churches.  They  are  what  the 
relay  battery  is  to  the  electric  current.  They  are  added  power  to  that 
which  is  already  possessed.  These  churches  are  organized  on  New 
Testament  plans  and  in  a  very  simple  way  under  young  men  whom  we 
have  in  charge  of  them. 

Let  me  emphasize  the  fact  that  unless  the  missionary  can  lead 
young  men  and  women  to  consecrate  themselves  to  the  work,  soul  and 
body,  he  cannot  expect  much  from  them.  If  they  go  out  with  this 
spirit  upon  them  and  with  this  power  in  them  they  will  do  a  great 
work.  At  this  time  we  have  over  120  who  are  doing  this  kind  of 
evangelistic  work.  Our  young  men  work  from  town  to  town  and  from 
village  to  village.  Perhaps  the  white  missionary  will  go  along  with 
them  to  examine  the  work  and  organize  it. 

Many  of  these  trips  in  which  I  have  had  a  part  I  remember.  I 
have  in  mind  now  one  which  will  give  an  illustration  of  this  special 
training  of  our  young  men. 

There  was  a  certain  village  which  had  asked  for  a  teacher.  We 
visited  the  village  with  a  corps  of  workers  and  singers  from  the  school. 
The  people  had  very  little  idea  of  the  worship  of  God.  They  were 
glad  to  see  us,  they  said,  and  glad  that  they  were  going  to  worship 
God.  We  found  them  in  the  utmost  confusion,  some  on  their  backs, 
some  wrestling  with  each  other.     The  message  was  announced  and 


Evangelistic   Missions  451 

preparation  made  for  their  instruction.  In  ten  years  from  that  time  I 
visited  the  place  and  found  a  well  organized  church  and  Sabbath 
school  and  the  people  had  learned  to  read;  and,  better  than  all,  I  found, 
as  a  token  of  love,  a  genuine  New  England  rocking  chair  which  the 
pastor  had  whittled  out  for  the  teacher's  wife  so  that  she  might  have 
a  little  touch  of  home.  Going  from  this  village  to  another  we  found  it 
surrounded  with  a  stockade  and  a  ditch  and  the  people  were  at  war; 
we  found  them  in  a  very  demoralized  condition.  We  established  an 
agency  and  as  a  result  we  have  a  church  of  over  100  members  and  a 
fine  school.  Still  further  on,  seven  years  ago,  I  found  a  village  on  top 
of  a  rock  near  a  stream.  They  had  gone  up  on  that  rock  300  feet  for 
protection.  We  found  the  village  in  a  very  degraded  condition.  Our 
evangelists  had  been  at  work  on  this  village  of  eighty  houses,  and  after 
seven  years  I  visited  the  place  again.  I  found  a  well-organized 
church  in  the  town  down  by  the  stream  of  water — a  beautiful  village, 
with  a  chapel  made  of  boards  and  a  church  of  over  sixty  members. 
This  is  the  way  the  work  is  carried  on  with  us  as  we  advance  from  vil- 
lage to  village. 

I  want  to  draw  your  attention  to  a  point  that  has  developed  in 
this  experience  of  mine,  and  that  is  the  foreign  agency  is  quite  in- 
sufficient to  meet  the  demands  in  our  mission  fields.  The  foreign 
agencies  must  be  supplemented  by  native  agencies.  The  native  is 
superior  for  work  to  a  foreign  missionary.  I  go  into  a  village,  and,  as, 
a  matter  of  course,  if  I  speak  I  speak  in  broken  accents.  I  don't 
understand  the  people  and  the  native  pastors  and  evangelists  do. 
They  are  in  touch  with  them,  in  sympathy  with  them.  They  are  ac- 
customed to  the  climate,  and  the  Holy  Spirit  can  use  them  as  well  as 
He  can  the  best  white  man.  We  want  those  to  take  up  this  work  in 
Burmah  who  can  set  in  motion  such  influences.  That  is  best  done  by 
young  men  trained  in  these  lines,  who  are  men  of  God,  who  can  lead 
men  and  organize  the  work. 

I  want  to  remark  in  closing  about  this  special  anointing  of  the 
Holy  Spirit,  because  it  seems  to  me  important;  I  have  seen  so  many 
failures  of  young  men  going  into  mission  work  without  consecration. 
In  the  foreign  field  we  wrestle  not  only  with  flesh  and  blood,  but  with 
principalities  and  powers.  It  is  only  the  Divine  Spirit  behind  the 
missionary  that  can  hope  to  overthrow  these  hoary  religions  of  the 
East,  which  send  their  roots  through  all  society,  and  so  fixed  are  they 
that  only  the  mighty  power  of  God  can  pull  down  the  strongholds. 
I  do  not  wonder  that  men  without  this  anointing  of  the  Holy  Spirit 
get  discouraged  and  break  down  with  nervous  prostration.  Wait  for 
the  anointing,  tarry  at  Jerusalem  until  the  Spirit  touches  you,  and 
then  you  are  bound  to  win  a  grand  victory  for  the  Lord. 


452  The  Student  Missionary  Appeal 

SUGGESTIONS   TO   VOLUNTEERS   FOR    EVANGELISTIC 
WORK 

Rev.  William  Wallace,  of  Mexico 

The  evangelization  of  the  world  in  this  generation  is  the  theme 
of  all  our  meetings,  of  all  our  thoughts  and  of  all  our  prayers,  and 
every  illustration,  every  argument,  every  thought  presented  in  the  sec- 
tional meetings  this  afternoon,  whether  upon  education,  medical  or 
evangelistic  work  in  the  mission  fields,  are  but  further  illustrations, 
new  proofs  and  impelling  motives  toward  the  great  object  to  which  we 
as  student  volunteers  have  devoted  our  lives.  We  do  not  wish  to  min- 
imize the  educational  work  or  the  medical  work,  but  we  wish  specially 
in  tliis  meeting  to  emphasize  the  evangelistic  work.  As  a  speaker  in 
the  educational  section  put  it  this  afternoon,  we  do  not  wish  to  cut 
down  the  educational  work,  but  we  can,  as  persons  interested  in  that 
work,  say  that  there  should  be  a  great  portion  of  the  time  and  effort 
of  the  missionary  put  into  the  evangelistic  work. 

I  want  to  emphasize  the  importance  of  the  work  of  the  native  pas- 
tors and  evangelists  in  the  Eepublic  of  Mexico,  where  I  have  had  the 
good  fortune  to  work  for  the  Master's  kingdom  during  the  last  seven 
years.  The  student  volunteer  will  have  to  engage  side  by  side  with 
the  native  in  this  grand  work  of  preacliing  from  town  to  town  and 
village  to  village.  A  minister  and  a  good  many  other  men  have  asked 
me  "How  large  is  your  church?"  showing  a  total  lack  of  comprehen- 
sion with  regard  to  the  work  of  a  majority  of  the  missionaries.  They 
seemed  to  think  that  a  station  was  a  place  where  the  missionaiy  sat 
in  his  armchair  with  his  writing  materials,  instead  of  being  headquar- 
ters where  he  came  in  and  went  out  in  Ms  work  of  visiting  and  preach- 
ing in  the  vast  field  under  Ms  care.  The  old  station  idea  is  getting  out 
of  vogue  in  the  mission  field  and  in  the  world. 

I  am  going  to  speak  to  those  of  you  who  are  expecting  to  go  out 
under  God's  call  to  this  work,  and  give  you  a  few  suggestions. 

In  the  first  place,  it  is  necessary  to  devote  yourself  as  energetically 
as  possible  to  a  mastery  of  the  language.  I  once  heard  a  number  of 
persons  in  a  congregation  in  tMs  country  object  to  a  minister  as  a 
possible  pastor  because  he  had  a  shght  German  brogue,  and  so  he 
could  not  minister  to  their  personal  edification.  We  know  how  much 
that  influences  church  life  at  home,  and  how  much  greater  must  that 
be  when  the  gospel  message  is  brought  by  a  man  who  through  ig- 
norance or  misapprehension  of  the  importance  of  mastering  the  lan- 
guage is  only  able  to  express  himself  brokenly  and  in  many  cases  ex- 
poses himself  to  the  ridicule  of  the  audience. 

Again,  you  have  no  doubt  read  a  great  deal  in  missionary  reviews 


Evangelistic  Missions  453 

with  regard  to  the  people  among  whom  you  are  working.  That  read- 
ing has  not  heen  thrown  away — it  will  serve  its  purpose — but  it  should 
not  be  considered  by  the  young  missionary  a  substitute  for  the  direct 
study  of  the  people  with  whom  he  comes  in  contact.  He  should  sit  at 
the  feet  of  the  old  missionaries  and  the  people  among  whom  he 
is  to  work  and  prepare  himself  for  the  work.  He  should  have 
a  spirit  of  adaptability.  No  one  has  a  right  to  ask  a  Board  of  foreign 
missions  to  send  him  out  in  the  world  to  any  country  which  God's 
providence  seems  to  point  out  who  is  not  a  person  of  broad  sympathies 
and  able  to  adapt  himself  to  the  new  conditions  in  which  he  may  be 
placed.  I  think  if  one  has  the  love  of  Christ  and  the  anointing  of 
the  Holy  Spirit  that  of  itself  ought  to  be  enough  to  enlarge  the  heart 
and  broaden  the  sympatliies  so  that  one  could  take  these  people  to  their 
hearts. 

I  really  believe  the  men  who  were  brought  up  under  the  condi- 
tions prevalent  in  the  early  settlement  of  this  country  received  a  better 
education  for  this  kind  of  work  than  the  people  of  to-day.  Our  life  of 
to-day  has  so  many  refinements  and  delicacies  which  we  are  obliged  to 
deny  ourselves  in  the  foreign  field.  We  are  brought  up  in  an  atmos- 
phere of  culture,  ease  and  refinement,  a  culture  which  to  a  certain 
extent  unfits  us  for  this  pioneer  work,  and  it  makes  it  all  the  more 
necessary  for  us  to  lay  aside  all  those  ideas  we  may  have  had  with  re- 
gard to  a  preacher  or  a  pastor's  work  at  home  and  adapt  ourselves 
completely  to  the  new  conditions.  One  old  gentleman  said  to  me  sev- 
eral years  ago:  "You  don't  know  what  it  is  to  be  tired  and  thirsty; 
you  did  not  go  through  the  late  civil  war,  as  I  did."  I  guess  he  told 
the  truth  at  that  time,  but  I  know  now.  If  I  saw  him  I  could  tell  him 
of  some  of  my  experiences  as  a  missionary  that  would  compare  favor- 
ably with  his  experience  as  a  soldier.  I  think  one  of  the  great  sacri- 
fices which  young  men  have  to  make  is  to  spend  hours  going  from  one 
place  to  another  through  the  wilderness  and  mountains.  When  he 
reaches  his  destination  he  finds  himself  exhausted  with  fatigue,  and  it 
takes  a  great  deal  of  the  presence  of  the  Spirit  and  the  power  of  the 
Almighty  for  a  man  arriving  under  such  conditions  to  preach  the 
Word  that  night  and  sit  up  until  midnight  answering  questions  which 
for  the  questioners  are  so  interesting  and  important.  One  feels  that  a 
great  deal  of  time  is  lost  in  transportation,  spending  long  hours  in 
riding  and  walking  and  waiting  for  the  people  to  come  together,  and 
yet,  if  one  is  willing  to  adapt  himself  to  the  conditions  and  is  waiting 
for  the  opportunity,  he  can  find  plenty  to  do  if  he  goes  out  with  the 
love  of  God  for  the  work  of  evangelizing  the  world  in  this  generation. 


lEDucational  /iDissions 

Zbc  Bim  of  BOucational  /llbissions 

Zbc  jficlJ)  for  BDucational  Morft 

^be  Service  of  Women  in  JEDucational  "imork 

XTbe  BbmeDnagar  Higb  Scbool 

^be  ©iris'  IRormal  Scbool  at  Saltillo 

BOucational  TUHorft  in  tbe  ^osul  jUbountain  ilfielO 

^be  flnternational  Ifnstitute  of  Cbina 

^be  ©pportunits  anJ>  tbe  IReeO  in  ^urftes 

Q;be  2lnglo*Cbine8e  Scbool  at  Singapore 

(Qualifications  IReeOeD  in  BOucational  /iRissionaries 

Mork  Bmong  College  StuDents  in  ITnDia 


THE  AIM    OF  EDUCATIONAL    MISSIONS 

President  J.  C.  R.  Ewing,  of  Forman  Christian  College,  Lahore, 
India 

The  great  aim  of  all  missionary  effort  is  the  bringing  of  the  indi- 
vidual into  personal  relations  to  the  Lord  Jesus  Christ.  No  school  or 
college  in  non-Christian  lands  which  is  satisfied  with  less  than  this  has 
any  claim  to  represent  the  true  missionary  spirit  which  burns  in  the 
heart  of  the  Christian  Church. 

It  has  been  said  that  the  true  method  of  missions  is  to  take  the 
ethnic  religion  of  a  given  non-Christian  country  as  a  basis  and  upon 
that  to  build  our  better  ethical  teaching,  and  for  this  constructive 
process  the  school  and  college  are  the  natural  and  necessary  agencies. 
But  this,  I  protest,  is  not  the  theory  of  him  who  sees  in  Jesus  Christ 
the  world's  only  Savior. 

Eegarding  the  educational  institutions  established  for  the  distinct 
purpose  of  imparting  an  education  to  Christian  youth,  and  thus  fit- 
ting them  for  Christian  service,  there  can  be  no  question  as  to  aim. 
As  to  that  other  class  of  institutions  into  which  are  gathered  many 
thousands  of  non-Christian  youth  in  the  various  missionary  fields 
what  shall  we  say?  What  is  their  aim?  Does  this  aim  justify  the 
outlay  of  all  the  lives  and  money  devoted  to  its  accomplishment? 
Western  literature  and  science  and  civilization  are  being,  in  these  in- 
stitutions, brought  to  bear  upon  the  lives  of  those  who  are  taught. 
But  it  is  not  for  the  sake  of  these  that  we  teach.  In  at  least  some 
countries  it  is  only  by  gathering  the  youth  into  school  and  college  that 
great  sections  of  the  people  can  be  brought  under  gospel  influences  at 
all.  The  missionary  sees  in  the  school  and  college  his  only  door  of 
access  to  the  life  of  great  masses.  He  is  none  the  less  a  preacher  of 
the  gospel  because  he  has  a  share  in  the  impartation  of  secular  knowl- 
edge. In  school  and  out  he  meets  with  his  pupils,  and  no  man  on 
earth  has  a  field  in  which  he  is  more  free  to  use  all  the  power  which 
the  Holy  Spirit  may  give  in  pointing  sinners  to  the  Lamb  of  God. 
I  do  not  believe  that  a  knowledge  of  Western  lore  ever  works  more 
than  a  surface  transformation  in  such  peoples  as  those  of  China  or 
India.  The  man  underneath  remains  the  same.  The  only  thing 
which  really  transforms  is  the  touch  of  Jesus  Christ.  Hence  I  woujd 
say,  let  the  school  and  college  be  regarded  as  perhaps  second  in  prom- 
ise to  no  other  single  agency.     Mighty  and  far-reaching  in  influence 

457 


458  The  Student  Missionary  Appeal 

because  of  the  wide  field  which  they  open  to  us,  their  legitimate  aim 
is  nothing  less  than  the  manifestation  of  the  living  Christ  to  the  great 
multitude  of  boys  and  girls  and  men  and  women  who  resort  to  them. 
It  is  my  conviction  that  he  who  regards  the  school  as  primarily  a  civil- 
izing agency  errs  most  grievously.  Instances  might  be  cited  to  show 
how  even  the  highest  intellectual  culture  when  imparted  to  the  indi- 
vidual has  still  left  him  as  incapable  of  appreciating  the  things  which 
we  most  prize  as  he  was  in  the  days  of  his  mental  darkness.  The 
Indian  who  after  his  return  from  England  with  honors  from  one  of 
the  British  universities  cheerfully  undergoes  the  loathsome  process 
of  purification  is  a  case  in  point.  His  intellect  has  been  strengthened. 
He  is  master  of  a  store  of  facts,  but  his  moral  perceptions  are  even 
duller  than  at  the  outset. 

The  missionary  teacher  should  ever  keep  before  him  the  fact  that 
Christianity  is  not  primarily  a  theory  or  system  of  ethics,  but  a  life. 
In  his  task  of  winning  his  pupils  for  Christ  he  will  constantly  strive  to 
arouse  the  sense  of  sin  and  then  to  point  men  to  the  Deliverer,  to 
Christ  as  all-powerful  to  transform  the  life  of  the  individual  he  points. 
Relying  upon  Him  to  work  the  same  mighty  work  in  the  hearts  of  the 
Buddhist  or  Mohammedan  that  has  been  wrought  in  himself,  he  re- 
joices as  he  sees  one  after  another  of  his  pupils  bow  in  obedience  to  the 
will  of  Christ.  Ediicational  missions  are  not  for  the  sake  of  civiliza- 
tion, but  of  Christianization.  To  this  end  let  the  missionary  reverent- 
ly, prayerfully,  devotedly  use  the  implements  which  are  ready  to  his 
hand  as  he  lives  amongst  his  pupils  and  great  results  will  follow.  He 
has  the  Word  revealing  the  world's  Savior  and  he  can  claim  and  real- 
ize the  presence  and  power  of  the  Holy  Spirit.  Through  these  the 
Light  of  the  World  will  be  recognized  and  lives  be  transformed. 


THE  FIELD  FOR  EDUCATIONAL  WORK 

Professor  M.  N.  Wyckoff,  of  Meiji-Gaknin,  Tokyo,  Japan 

Evangelization  cannot  be  thorough  and  well  completed  unless 
educational  work  be  a  part  of  it.  The  school  with  the  church  and  the 
open  Bible  have  always  been  characteristics  of  Protestant  Christianity. 
The  methods  of  educational  work  are  different  in  different  fields,  and 
in  the  same  lands  in  different  missions.  What  I  say  will  apply  mostly 
to  Japan,  though  in  part,  perhaps,  to  other  fields.  To  my  mind  there 
are  two  grades  of  education  which  are  important,  aside  from  direct 
preparation  for  the  ministry.  First — Advanced  work  for  those  pre- 
paring for  the  ministry.  We  must  prepare  the  native  ministry  to  carry 
the  gospel  to  their  people.     More  than  that,  we  must  do  a  work  among 


Educational  Missions  459 

those  of  older  years,  both  men  and  women.  Second — A  large  primary 
work  is  to  be  done  among  the  children. 

The  advanced  work!  Why  should  we  do  it?  What  is  its 
great  importance?  The  educated  young  people  are  to  be  the  great 
uplifting  force  for  good.  The  evangelization  of  the  world  will  depend 
upon  the  efforts  of  a  very  few.  The  educated  persons  make  the  ad- 
vances. That  is  true  in  heathen  lands  as  well  as  here.  It  is  espe- 
cially true  in  Japan.  You  are  familiar  with  the  wonderful  progress 
of  the  last  generation  in  Japan.  Though  all  that  has  been  said  con- 
cerning it  is  not  true,  yet  the  whole  truth  has  not  been  said.  The  ad- 
vance is  greater  than  the  accounts  of  it  indicate.  What  is  the  cause 
of  this  progress  ?  Is  it  because  the  great  body  of  the  people  has  been 
advanced?  Not  at  all.  When  we  look  into  this  advancement  we  find 
that  it  has  been  put  upon  them  from  above.  It  is  the  work  of  a  few 
who  have  been  educated — not  the  work  of  the  mass  of  the  people.  So 
in  the  future  progress  will  be  the  work  of  the  few,  not  of  the  many. 
Therefore  we  conclude  that  we,  as  Christians,  have  a  mission  to  the 
young  men  and  women  of  Japan,  who  are  to  shape  the  future  thought 
and  life  of  that  country. 

As  to  the  importance  of  educational  work  among  the  children  I 
hardly  need  add  more  than  to  quote  the  old  proverb:  "As  the  tree  is 
bent  so  it  will  grow."  If  we  take  them  in  their  youth  we  can  train 
them  so  that  they  will  be  receptive  of  Christian  truth. 

In  all  these  schools  there  is  daily  teaching  of  the  Word  of  God. 
There  are  many  other  sessions  beside  the  classroom  meetings,  such  as 
the  prayer  meeting.  Christian  influences  are  thrown  about  them  con- 
stantly. Our  efforts  are  to  train  them  and  lead  them  into  the  truth 
and  thus  make  Christians  of  them.  Three  things  especially  are  ef- 
fected by  our  secular  schools: 

First — The  conversion  of  the  pupils.  In  some  countries  this 
may  not  have  been  the  result.  Sometimes  all  are  from  Christian  fami- 
lies. In  Japan  we  do  not  limit  our  pupils  to  such.  We  welcome  all. 
While  in  the  early  days  most  who  came  to  us  were  not  Christians,  yet 
almost  all  who  left  us  by  graduation  were.  A  very  large  percentage 
of  those  who  came  to  us  were  converted.  The  percentage  of  conver- 
sions in  the  schools  is  smaller  to-day,  because  most  of  our  pupils  are 
from  Christian  homes  and  they  are  Christians  before  they  come.  Yet 
the  conversion  of  non-Christian  pupils  is  an  important  factor  in  our 
work.  If  any  come  who  are  not  Christians  we  work  for  their  conver- 
sion there. 

Second — The  influence  of  the  pupils  upon  others.  The  influence 
which  we  get  through  the  pupils  is  very  great.  We  often  meet  their 
friends,  or  become  acquainted  with  the  families  of  the  pupils.     But 


460  The  Student  Missionary  Appeal 

most  important  is  the  influence  which  they  themselves  have  on  their 
friends  and  in  their  homes,  an  influence  developed  in  the  school  and 
carried  to  others.  In  our  own  school  we  had  an  interesting  example, 
which  is  only  one  of  many  in  which  the  pupils'  influence  has  heen 
for  the  conversion  of  others.  One  of  our  young  men  who  was  graduated 
from  the  regular  academic  course  of  studies  came  back  for  further 
work,  and  was  not  baptized  and  did  not  make  a  profession  of  Christian- 
ity until  after  his  first  graduation.  But  before  he  himself  made  a 
profession  an  elder  brother  appeared  before  the  Church  officers  and 
made  a  profession  of  faith,  and  when  asked  what  led  him  to  be  a 
Christian  he  said  it  was  the  influence  of  the  younger  brother  who  had 
been  in  school,  and  whose  life  was  changed.  The  older  brother  began 
his  profession  of  Christianity  before  the  younger  brother  who  had  led 
him  to  Christ.  We  had  an  example  of  this  yesterday.  At  the  session 
on  Japan  a  Japanese  told  how  he  had  been  converted  years  ago  in  one 
of  the  mission  schools,  and  how  he  had  wished  to  lead  his  father  to 
Christ,  but  had  found  it  very  hard.  In  time,  however,  his  father  was 
converted,  and  very  great  joy  came  to  the  young  man  from  this  fact. 

Third — The  formation  of  Christian  habits  by  the  pupils.  Those 
whom  we  get  into  our  schools  and  who  are  there  with  us  receive  the  im- 
press of  our  own  lives.  It  behooves  us  to  be  very  careful  how  we  live. 
The  responsibility  of  the  missionary  is  a  very  grave  one.  If  your  ex- 
perience corresponds  with  mine,  it  will  be  an  increasingly  grave  one  as 
the  years  go  by.  You  will  feel  that  you  are  living  before  those  who  are 
looking  to  you  as  an  ensample.  These  pupils  are  with  us.  They  are 
away  from  their  homes,  which  are,  many  of  them,  not  Christian. 
About  them  are  native  Christians  who  are  connected  with  the  school 
exerting  an  influence  on  them.  While  we  do  not  make  very  strict  rules 
about  Sabbath  observance  and  other  points  of  conduct,  still  we  make 
rules  governing  the  important  points,  and  they  learn  Sabbath  observ- 
ance. The  government  schools  are  noted  for  drunkenness  and  licen- 
tiousness. They  do  not  observe  the  Sabbath  in  the  other  schools;  they 
make  holidays  of  them.  The  boys  who  come  to  us  know  what  we  ex- 
pect of  them,  and  that  it  is  our  desire  that  they  attend  the  meetings, 
and  so  they  attend  them.  Many  of  them  attend  to  Christian  duties, 
and  take  part  in  the  meetings  of  prayer,  and  exercise  an  active  Chris- 
tian influence.  Thus  they  become  trained  for  working  among  their 
people.  They  will  be  invaluable  in  influencing  the  Church  along  right 
lines.  For  example,  we  have  been  especially  troubled  with  some  of 
our  Christians  about  the  observance  of  the  Sabbath.  For  some  time 
we  had  no  difficulty,  but  lately  there  has  been  a  laxity  concerning  it 
on  the  part  of  Christians.  They  have  not  been  careful.  Sometimes 
they  have  opened  their  places  of  business.    The  influence  of  the  bust- 


Educational  Missions  461 

ness  about  them  leads  to  this.  If  we  say  anything  to  them  ahont  it, 
they  say  their  customers  are  worthy  and  they  persist.  But  these 
young  people  in  our  schools  fonn  customs  of  Sabbath  observance. 
They  go  to  the  homes,  and  these  habits  have  great  power.  I  have 
watched  them  go  out  into  life — some  who  are  not  professing  Chris- 
tians. The  habits  abide  with  them.  On  Sunday  they  go  to  churcli 
and  to  meetings.  This  formation  of  habits  is  a  very  important  result 
of  our  work. 

The  criticism  has  often  been  made,  and  recently  I  have  noticed 
it,  especially  in  regard  to  Japan,  that  educational  work  occupies 
too  large  a  part  of  our  Christian  work.  I  admit  it.  I  grant  that  it 
is  true — ^but  the  reason  is  that  our  evangelistic  work  is  not  large 
enough,  not  that  our  educational  work  is  too  large.  The  number 
of  evangelistic  workers  should  be  increased  so  largely  that  they  can 
take  charge  of  the  men  that  we  can  furnish  them  from  the  schools 
for  their  work. 

I  was  very  much  astonished  at  reading  lately  these  words  which 
came  from  the  hands  of  one  of  our  best  missionaries:  "The  gov- 
ernment of  Japan  does  so  much  for  secular  education  that  missions 
have  no  responsibility  along  this  line.  But  for  the  maintenance  of 
sound  theological  education,  their  responsibilities  are  weighty."  I 
agree  vrith.  the  last,  but  not  with  the  first  part  of  the  statement. 
The  fact  that  the  government  has  made  great  provision  for  the 
secular  education  is  the  great  danger  to  us.  The  education  they  re- 
ceive has  no  Christ  in  it.  It  is  in  most  cases  anti-Christian.  It  is 
impossible  for  the  theological  influence  to  be  wide  if  they  have  no 
knowledge  of  God  and  of  the  Bible.  Their  knowledge  of  the  Bible 
consists  merely  in  their  private  reading,  as  it  is  not  taught  in  their 
secular  schools.  A  Japanese  and  non-Christian  said:  "The  necessity 
of  religion  to  the  existence  of  the  nation  scarcely  needs  argument. 
It  is  simply  suicidal  to  drive  religion  out  of  the  country.  We  need  a 
moral  education  for  Japan,  not  to  be  founded  on  Confucianism.  It  is 
simply  moral  science.  It  is  good  for  the  intellect  but  not  for  the 
heart.  Moreover,  the  present  moral  instruction  is  harmful  for  the 
young  because  it  dulls  their  religious  instincts."  It  is  a  great  mistake 
to  make  the  schools  merely  secular,  and  to  neglect  the  religious 
instruction. 


463  The  Student  Missionary  Appeal 

THE  SERVICE  OF  WOMEN   IN    EDUCATIONAL  WORK 

Miss  Abbie  B,  Child 

The  service  of  women  in  educational  work  may  be  briefly  consid- 
ered under  three  heads:  First — The  service  of  women  missionaries. 
Second — The  service  of  native  workers.  Third — A  few  results  of 
this  service. 

1,  The  educational  service  of  women  missionaries  is  as  old  as  the 
missionary  work  itself.  In  almost  all  pioneer  work,  while  the  mis- 
sionary is  negotiating  with  the  powers  that  be  to  secure  a  place 
and  a  right  to  labor,  or  while  he  is  building  their  future  habita- 
tion, the  missionary  wife  gathers  a  few  children  about  her  and  the 
nucleus  of  a  school  is  formed.  Wliile  Dr.  Judson  is  pleading  with 
the  king  of  Ava  for  permission  to  live  in  his  dominions,  Mrs.  Judson 
is  already  giving  much  time  to  fifteen  or  twenty  women  attracted  by 
curiosity  and  kindness,  using  the  limited  amount  of  langiiage  at  her 
command  to  teach  them  to  sing  and  sew,  and  the  blessed  gospel 
truth.  While  Dr.  Paton  is  arguing,  threatening,  persuading  the 
wild  chiefs  of  the  ISTew  Hebrides,  Mrs.  Paton  has  three  little  children 
at  her  side  under  the  coeoanut  trees,  amused  and  happy  in  their 
lessons  of  Bible  stories  and  texts.  The  reward  comes  years  later,  when 
the  missionary  wife  recognizes  in  the  well  dressed,  fine  looking  young 
man  in  charge  of  a  church  service,  a  leader  among  his  people,  the 
little  savage  whom  she  had  once  taught  his  alphabet  and  how  to  put 
on  his  first  shirt. 

Children's  hearts  are  easily  won,  whether  the  skins  be  black  or 
white,  brown  or  yellow,  and  gradually  the  fame  of  the  wliite  for- 
eigner's kind  ways  spreads  in  the  surrounding  country,  and  she  is 
surprised  some  fine  morning  by  the  appearance  at  her  door  of  ten 
or  twelve  girls  from  thirty  or  forty  miles  away,  with  one  idea  in 
their  minds,  tersely  expressed,  "We  want  to  learn."  They  cannot 
go  home  at  night;  they  must  be  provided  for  in  some  way,  and  a 
boarding  school  is  established.  Very  simple  and  crude  at  first,  it 
gradually  increases  in  numbers;  higher  standards  are  developed; 
necessary  accommodations  are  supplied.  It  soon  outgrows  the  possi- 
bilities of  a  wife  and  mother;  single  ladies  are  secured  from  the  home 
land,  and  in  time  we  have  a  well-equipped  seminary,  or  even  col- 
lege, which  vies  with  higher  institutions  in  Christian  lands.  This  is 
almost  exclusively  the  work  of  women  missionaries. 

At  the  present  time  the  thirty-one  woman's  missionary  societies 
in  the  United  States  and  Canada  have  about  1,500  women  engaged 
in  educational  work  in  the  field,  with  more  than  25,000  girls 
under  their  care  in  boarding  schools,  while  the  number  in  day  schools 


Educational  Missions  463 

rolls  up  many  thousands.  By  late  statistics  we  find  that  in  all  mission 
fields,  nnder  the  care  of  all  missionary  societies,  there  are  nearly 
1,000,000  under  instruction  in  various  departments,  and  it  is  esti- 
mated that  one-quarter — about  250,000 — are  women  and  girls.  Fig- 
ures give  very  little  idea  of  what  is  accomplished  in  these  schools. 
We  must  never  forget  that  these  pupils  need  training  in  ways  that 
have  been  familiar  to  girls  in  Christian  lands  from  their  cradles;  that 
they  have  to  contend  with  an  inheritance  that  is  appalling.  The 
missionary  teacher  must  be  teacher,  preacher,  mother,  friend  and 
guide  in  all  things.  No  acquirement  that  she  can  possibly  attain 
comes  amiss  to  the  missionary  teacher,  from  the  knowledge  of  abstruse 
science  to  the  ordinary  rules  of  cooking,  laundry  work  and  cleanli- 
ness, from  the  raising  of  crops  and  the  care  of  cattle  to  the  teaching 
of  music  and  art;  above  all  she  must  be  in  herself  an  illustration  of  the 
truths  she  teaches.  Heathen  women  and  girls  are  dull  and  lifeless,  it 
is  true,  but  many  are  very  shrewd  in  detecting  inconsistencies,  lack 
of  sincerity  or  lapses  of  temper.  There  is  no  use  for  shams  in  mission 
work.  They  are  instantly  perceived  by  keen  eyes  from  which  the 
missionary  is  almost  never  fully  separated. 

Aside  from  the  usual  boarding  schools  of  various  grades  are 
schools  for  nurses  and  for  medicine.  Many  women  have  large  Bible 
classes  of  men,  and  some  of  them  men  high  in  office.  "Bible 
schools"  for  the  training  of  older  women  for  Bible  work  in  the  homes 
of  the  people  are  considered  as  among  the  most  valuable  of  all 
agencies  in  mission  work.  It  was  my  privilege  in  1896  to  visit  one  of 
these  schools  in  Madura,  India.  As  I  saw  the  work  of  these  women 
in  the  homes  of  the  people  it  seemed  as  if  twelve  missionaries  like 
the  missionary  in  charge  of  the  school  were  visiting  as  many  places 
at  once,  so  completely  had  she  reproduced  the  Christian  worker  ia 
each  one.  Many  theologians  tliink  that  much  the  most  important 
work  of  our  Lord  upon  the  earth  was  with  His  twelve  disciples, 
teaching,  inspiring  and  filling  them  with  something  of  His  own 
fullness,  so  that  His  mission  could  be  safely  left  in  their  hands. 
Following  humbly  in  His  footsteps,  our  missionary  teachers  are 
trjdng  to  do  the  same  work  with  the  pupils,  few  or  many,  in  their 
care,  fitting  them  for  labor  among  their  countrywomen. 

2.  Service  of  native  workers.  Of  the  pupils  in  girls'  board- 
ing schools,  between  2,000  and  3,000  are  being  graduated 
every  year,  almost  every  one  of  them  earnest  Christian  girls 
prepared  to  serve  the  Lord  Jesus  Christ  among  their  country- 
women. Many  of  them  remain  as  teachers  in  the  schools  in 
which  they  were  educated,  proving  invaluable  helpers  to  the  mis- 
sionaries in  charge.    Others  return  to  their  homes,  gather  some  chil- 


464  .    The  Student  Missionary  Appeal 

dren  together  and  establish  a  day  school  where  the  first  steps  toward 
a  Christian  education  are  taken.  From  these  schools  the  most  prom- 
ising |)upils  are  selected  for  the  boarding  schools,  where  they  in  turn 
learn  to  be  teachers  for  other  generations  of  cMldren.  These  native 
women  by  their  quick  apprehension,  their  gentleness  of  spirit  and 
winsome  manners,  with  their  knowledge  of  the  language  and  customs 
of  the  people,  are  a  great  power.  The  influence  of  these  children,  a 
large  majority  from  heathen  homes,  carrjdng  back  to  their  families 
Christian  songs  and  texts  and  Christian  teaching,  cannot  be  com- 
puted. In  heathen  as  well  as  in  Christian  lands  women  are  said  to  be 
the  born  teachers  of  the  race. 

Among  the  thousands  of  these  patient,  earnest  native  workers  we 
may  take  time  to  mention  one  who  has  risen  pre-eminent  among 
them — Pundita  Eamabai.  Her  great  success  in  her  school  in  Poona 
is  well  known  in  this  country,  and  the  culmination  of  the  past  year  is 
a  marvel.  With  surpassing  faith  she  gathered  up  300  famine  girls 
and  ^Yidows,  and,  without  knowing  how  she  was  to  receive  a  penny 
for  their  support  except  that  "The  Father  must  send  the  money,"  she 
took  them  to  Poona,  saying:  "My  girls  and  I  will  go  with  one  meal 
a  day,  and  so  long  as  we  have  a  seer  in  the  house  we  will  share  with 
these  poor  sufferers."  With  a  stronger  faith  she  asked  the  Father  to 
square  the  number  of  Christian  girls — at  that  time  fifteen — and  at 
last  accounts  ninety  were  Christians,  and  the  Pundita  was  fully  ex- 
pecting that  her  prayer  for  the  225  was  to  be  granted.  This  is  an 
illustration  of  what  one  Hindu  woman  can  do.  There  are  hundreds 
of  others  who  might  with  the  same  advantages  follow  in  her  footsteps. 

3.  Results.  To  give  the  full  results  of  woman's  educational  work 
would  require  a  volume.  A  few  selections  may  be  taken  as  specimens 
of  all. 

When  the  American  mission  was  opened  in  Persia  only  two 
women  in  the  whole  country  could  read.  At  the  jubilee  in  1885,  in  a 
gathering  of  women,  the  question  was  asked,  "How  many  present 
can  read?"  and  600  women  rose  to  their  feet.  Forty-one  years  ago, 
when  our  missionaries  went  to  Harpoot,  Turkey,  there  were  no  women 
known  to  be  able  to  read.  At  this  time  they  are  numbered  by  the 
thousand.  These  missions  are  not  more  celebrated  for  numbers 
than  others. 

The  graduates  from  our  schools  are  centers  of  gTeat  influence 
in  the  community.  Says  Miss  Isabella  Thoburn:  "Christian  women 
are  much  more  prominent  than  Christian  men.  If  they  live  in  a  vil- 
lage, they  are  often  the  only  women  there  who  can  read  and  write. 
No  others  go  to  a  place  of  worship  with  the  men.  Their  daughters 
go  away  to  boarding  schools  and  return  to  be  consulted  by  their  own 


Educational  Missions  465 

fathers.  "\\Tien  the  Dufferin  medical  schools  called  for  students  three- 
fourths  of  those  who  came  forward  were  Christian  girls." 

Miss  Hu  King  Eng,  educated  in  Foochow,  China,  and  receiving 
a  medical  course  at  Philadelphia,  now  at  the  head  of  a  large  hospital 
in  China,  is  to  represent  the  empire  of  China  at  the  gathering  of  dis- 
tinguished women  called  by  the  Countess  of  Aberdeen. 

Not  the  least  important  testimonies  to  the  value  of  woman's 
education  are  the  women  themselves.  As  I  think  of  them,  there 
always  comes  up  before  me  the  figure  of  a  beautiful  woman  in  Ahmed- 
nagar,  India,  who  gave  a  greeting  to  a  "representative  of  Christian 
women  in  America  in  behalf  of  the  Christian  women  in  Ahmednagar." 
As  she  stood  in  the  pulpit  of  the  little  church,  with  her  soft  dark 
eyes,  light  olive  skin  and  the  sweetest  of  smiles,  covered  from  head  to 
foot  with  the  graceful  folds  of  her  pure  white  lugadi,  a  Christian 
woman  in  full  grace  and  dignity,  it  was  a  sight  never  to  be  forgotten. 
She  was  a  type  of  hundreds  of  educated  Christian  women  that  I  saw 
in  that  sunny  land.  Another  picture  that  rises  before  me  is  a  simple 
Christian  home  in  a  cocoanut  grove  surrounded  by  heathenism  to 
the  very  d-oors.  It  was  extremely  plain,  but  every  appointment  spoke 
of  education  and  refinement  shining  like  a  heavenly  light  in  the  dark- 
ness. As  we  sat  in  the  main  room  of  the  house  a  young  girl  came  in 
and  sat  on  a  settee  by  the  door.  "Would  you  like  anything?"  she  was 
asked.  "Ko,"  was  the  reply,  "I  only  want  to  sit."  After  sitting  in 
silence  half  an  hour  the  question  was  repeated  and  brought  the  same 
reply,  "I  only  want  to  sit."  We  were  told  that  the  settee  by  the  door 
was  rarely  empty  for  half  a  day;  that  men,  women  and  children  were 
often  there,  apparently  for  the  sole  purpose  of  breathing  the  atmos- 
phere of  a  Christian  home,  a  place  of  quiet  comfort  where  love  reigned. 
The  power  of  even  the  existence  of  such  homes,  made  possible  through 
educated  Christian  mothers,  cannot  be  computed.  When  we  consider 
the  generation  of  children  growing  up  in  such  a  home  and  remember 
the  beauty  of  missionary  work  as  seen  in  the  second  and  tliird  genera- 
tions of  Christians  possibilities  seem  boundless. 

At  a  reception  in  a  school  in  Bombay  a  pretty  address  of  welcome 
was  given  by  a  lovely,  self-possessed  young  girl  of  15  years.  We  were 
told  that  ten  years  before  her  father  appeared  at  the  door  of  the  mis- 
sionary bungalow,  bringing  a  frail  little  specimen  of  humanity  with 
an  old  soiled  cloth  thrown  over  her.  He  belonged  to  the 
sect  of  the  Jains.  The  child's  mother  had  died  that  morning,  and  ac- 
cording to  their  custom  the  child  of  the  second  wife  must  be  thrust 
out  of  the  house  before  night.  A  dissolute  man  of  40  had  offered  to 
marry  her,  and  a  priest  had  urged  that  she  be  sent  to  the  horrible 
life  in  a  temple.     But  the  father  had  a  soft  place  in  his  heart  for 


4:66  The  Student  Missionary  Appeal 

his  little  girl,  and  he  had  refused  both  these  offers.  Then  he  remem- 
bered the  bright  faces  and  happy  laughter  of  a  procession  of  fifty 
girls  who  went  by  his  shop  every  morning  on  the  way  from  the  dormi- 
toTj  to  the  school,  and  determined  that  his  little  outcast  girl  should 
be  among  them  if  possible.  So  even  the  sight  of  school  girls  in  the 
street  was  the  means  of  saving  this  immortal  soul.  Multiply  the  in- 
stances mentioned  by  the  hundred,  and  we  have  some  idea  of  the 
service  of  women  in  educational  mission  work. 


THE  AHMEDNAGAR  HIGH  SCHOOL 

Rev.  H.  M.  Lawson,  of  Ahmadnagar,  Western  India 

I  have  been  engaged  in  educational  work  and  effort  among  the 
educated  classes  at  Ahmednagar,  India.  In  our  mission  high  school 
there  many  of  the  students  are  high  caste  Hindus.  Only  about  one- 
quarter  of  the  pupils  are  the  children  of  Christian  parents,  the  rest 
being  Brahmins  and  other  high  caste  Hindus,  Mohammedans  and 
Parsees.  In  addition  to  training  Christian  boys  for  mission  work 
and  for  holding  useful  positions  in  the  community,  the  high  school 
is  an  important  agency  for  work  among  the  high  caste  Hindus.  These 
do  not  come  into  our  Christian  churches,  as  they  do  not  wish  to  be- 
come defiled  by  mingling  with  the  converts  from  the  lowest  castes. 
But  they  are  eager  to  learn  English  under  the  missionaries,  so  they 
flock  into  our  mission  school.  They  know  that  they  will  have  to 
study  the  Bible  there  and  be  taught  Christian  ideas;  but  they  are 
so  anxious  to  learn  English  that  they  are  willing  to  take  their  daily 
dose  of  Bible,  even  although  they  are  bigoted  and  may  not  wish  to 
know  anything  about  Christianity.  The  result  is  that  by  the  time 
they  have  graduated  from  the  school  they  have  received  a  fairly 
good  impression  of  what  Christianity  is,  and  in  many  cases  they 
have  become  profoundly  influenced  by  it.  There  are  certain  funda- 
mental ideas  of  the  Christian  faith  which  commend  themselves  as 
axioms  to  the  ordinary  intelligent  man  who  once  considers  them; 
such  are  the  unity  and  personality  of  God,  God  the  Creator,  the 
Fatherhood  of  God,  the  brotherhood  of  man,  the  holiness  of  God,  and 
the  sinfulness  of  man  and  his  need  of  salvation.  These  ideas  are 
really  foreign  and  contrary  to  Hinduism,  so  it  is  a  great  point  gained 
when  the  students  are  led  to  admit  their  truth,  as  they  generally 
do.  After  once  knowing  Christianity  they  never  can  be  orthodox 
Hindus  again;  they  become  religious  and  social  reformers,  and  many 
of  them  drift  into  the  Brahmo  SomaJ  and  other  somajes.  A  few 
become  secret  Christians,  but,  on  account  of  the  terrible  persecu- 


Educational  Missions  467 

tion  which  awaits  the  liigh  caste  man  who  is  baptized,  very  few  of 
them  have  come  out  as  yet  to  join  the  Christian  Church.  Many  of 
them  feel  greatly  dissatisfied  with  their  position  and  are  in  a  state 
of  great  religious  unrest.  But  in  the  midst  of  all  this  Christian 
ideas  are  becoming  diffused  throughout  the  educated  classes,  and 
the  way  is  being  prepared  for  a  great  turning  to  Christianity.  The 
great  stumbling  block  with  the  Brahmins  is  the  unique  divinity  of 
Christ  and  His  being  the  only  and  universal  Savior  of  men.  These 
two  things  need  to  be  preached  and  taught  more  clearly  and  ex- 
plicitly than  anything  else.  The  missionaries  engaged  in  educational 
work  have  a  magnificent  opportunity  to  impress  these  truths  on 
the  minds  of  the  high  caste  youth.  So  I  do  not  agree  with  the  crit- 
icisms often  made  on  educational  work  that  it  is  a  waste  of  mis- 
sionary effort  and  that  missionaries  should  devote  themselves  to  purely 
evangelistic  work;  because  our  mission  schools  of  higher  grade  give  the 
best  opportunity  of  influencing  the  high  caste  young  men,  who  are  to 
be  the  leaders  of  the  community  in  the  future.  But  we  need  our  most 
spiritual  men  for  this  work,  for  the  temptation  is  strong  to  let  secular 
matters  engross  one's  whole  time  and  attention. 


THE  GIRLS'  NORMAL  SCHOOL  AT  SALTILLO,  MEXICO 

Rev.  William  Wallace,  of  Mexico 

Although  my  work  for  the  past  two  years  in  the  Republic  of 
Mexico  has  been  more  specially  connected  with  evangelistic  forms  of 
missionary  effort,  I  most  heartily  indorse  the  emphasis  placed  by  the 
chairman  of  this  meeeting  on  the  educational  department. 

In  the  Saltillo  station  of  our  mission  the  educational  work  is 
perhaps  the  most  thorough  and  certainly  the  most  interesting  of 
any.  When  Mrs.  Wallace  dates  her  letters  "Next  door  to  Paradise," 
she  means  what  she  says,  for  we  live  next  door  to  our  girls'  normal 
school.  In  this  school  fifty  girls  carefully  selected  by  the  mission- 
aries from  Christian  homes  in  different  congregations  are  being  fitted 
as  "chosen  vessels;"  Just  such  as  Mr.  Meyer  referred  to  in  the  open- 
ing session  of  the  convention.  When  they  go  out  as  graduates  to 
take  charge  of  our  mission  day  schools  they  bear  forth  with  them 
a  knowledge  of  the  Bible  which  a  Princeton  seminary  theologue  might 
envy.  This  is  combined  with  a  spirit  of  consecration  and  sweet  en- 
thusiasm which  makes  them  blessed  evangels  of  the  Word. 

I  wish  you  could  see  one  of  our  palm  thatched  schoolhouses  in 
the  hot  country.  Carmen,  with  her  straight  Indian  hair,  black, 
flashing  eyes,  firm  set  lips  and  compact  figure,  presides  over  the  unfold- 


468  The  Student  Missionary  Appeal 

ing  life  of  fifty  girls  and  boys.  As  her  pupils  sit  on  rows  of  backless 
benches  and  wriggle  their  way  into  a  knowledge  of  writing,  reading 
and  arithmetic  and  nature,  they  also  are  led  in  the  steps  of  the  Master. 
Our  teachers  are  leaders  of  Sunday  school  primary  work,  presidents 
of  Christian  Endeavor  Societies  and  superintendents  of  Junior  work. 
They  also  stand  out  in  many  communities  as  isolated  specimens  of 
what  Mexican  womanhood  may  become. 

If  you  could  see  these  girls  when  they  are  first  taken  from  their 
homes,  poor  and  wretched  so  far  as  the  material  and  social  side  of 
life  is  concerned,  and  then  see  them  at  graduation,  you  would  begin 
to  appreciate  what  a  gulf  there  is  between  the  soul  just  converted 
through  the  work  of  evangelization  and  the  same  soul  when  to  con- 
version is  added  the  equipment  for  leadership,  which  is  so  necessary  for 
the  final  and  permanent  evangelization  of  the  country. 


EDUCATIONAL  WORK  IN  THE  MOSUL  MOUNTAIN  FIELD 

Miss  Anna  Melton,  of  Mosul,  Turkey  in  Asia 

In  the  field  where  I  labored — the  eastern  part  of  the  Mesopota- 
mia plain  and  the  Koordistan  mountains,  with  headquarters  in  the 
city  of  Mosul  on  the  site  of  ancient  Mneveh — our  schools  have  been 
one  of  our  greatest  evangelizing  agencies.  I  found  but  one  woman 
in  all  that  field  who  could  read  who  had  not  learned  through  mission 
influence,  but  she  learned  in  Constantinople  and  not  in  interior  Tur- 
key. Every  other  woman  who  knows  how  to  read,  so  far  as  I  loiow,  in 
the  whole  region  has  learned  through  mission  work.  We  find  a  few 
boys  who  can  read,  and  of  these  few  some  have  learned  to  read  with 
the  book  upside  down,  and  cannot  read  with  it  right  side  up.  I  have 
not  time  to  tell  you  how  this  has  come  about.  Suffice  it  to  say  it  is 
caused  by  lack  both  of  instructors  and  of  books  and  by  their  notion 
of  the  holiness  of  the  few  books  that  they  do  have. 

When  v:e  opened  up  our  schools  we  supposed  we  should  have 
difiiculties  and  that  there  would  be  slow  growth.  But  this  work  has 
been  one  of  the  miracles  of  our  field,  especially  the  way  in  which  the 
girls  have  come  to  these  schools.  In  a  region  where  Mohammedans 
think  a  woman  has  no  soul  and  nominal  Christians  are  doubtful 
about  the  matter,  and  where  neither  of  them  think  a  woman  might, 
could,  would  or  should  learn  to  read,  you  should  expect  to  spend 
years  before  you  made  much  progress.  But  it  has  not  been  so.  The 
Spirit  of  God  went  on  before  us  and  stirred  them  up  in  this  matter. 
Once  when  I  asked  a  Nestorian  of  the  mountains  to  let  his  girl  come 
to  school  he  said,  "Take  my  boys  if  you  want  them.    I  wish  I  had  more 


Educational  Missions  469 

to  give  you,  but  you  don't  want  my  girl.  She  can't  learn  anything.'' 
Others  pooh-pooh  at  the  idea  and  say,  "Educate  our  cows  and  our 
donkeys.  They  might  just  as  well  learn.  They  could  just  as  well 
learn  as  our  girls." 

After  our  girls'  hoarding  school  had  been  in  session  four  years  a 
man  who  had  had  a  sister  and  two  daughters  in  school  said  to  me,  "I 
wish  my  little  boys  were  there,  too.  They  are  not  large;  could  not  you 
take  them?"  "No,  only  girls  can  come  to  a  girls'  school."  He  said, 
"I  wouldn't  care  if  they  were  girls."  Then,  laughing,  he  said,  "I 
believe  I  shall  make  girls  out  of  them.  If  I  were  to  dress  them  up  in 
girls'  clothes  would  you  then  take  them?"  I  said,  "Yes,  if  the 
boys  are  willing  to  wear  the  clothes  I'll  take  them,"  and  looking  at 
the  sturdy  little  fellows  with  bright  eyes  and  rosy  cheeks,  every  inch 
boys,  I  said,  "Boys,  would  you  be  willing  to  do  that?"  Their  heads 
nodded  with  a  most  emphatic  "Yes,  I  would,"  and  the  men  sitting 
around  said  "Wonderful!  wonderful!"  It  was  wonderful.  True,  they 
were  small,  but  the  first  thing  a  boy  learns  in  that  land  is  the  degrada- 
tion of  womankind,  and  the  idea  of  any  boy  being  willing  to  pass  oif 
for  a  girl  was  wonderful.  The  idea  of  a  father,  in  a  land  where  they 
weep  and  wail  and  mourn  for  forty  days  on  the  birth  of  a  girl,  saying 
he  didn't  care  if  his  boys  were  girls,  even  if  it  were  half  a  jest,  was 
yet  wonderful.  That  took  place  after  only  four  years  of  our  school 
work. 

The  fifth  year  of  the  school  there  were  thirty  girls  scattered 
over  the  Koordistan  mountains  who  made  application  ahead  of  time 
to  come  to  school.  On  account  of  finances  the  number  taken  was 
limited  to  fifteen.  If  you  only  knew  the  exposure,  hardships  and 
dangers  of  their  journey  to  the  schools  you  would  better  understand 
what  this  meant.  Mountain  roads,  steep  and  rocky;  mountain  streams, 
swift,  turbulent  and  treacherous;  grapevine  bridges  swung  in  mid- 
air; sleeping  out  of  night,  unsheltered  and  unprotected;  danger  of 
falling  into  the  hands  of  their  enemy,  the  Koord,  who  beats  them, 
takes  away  any  little  bundle  of  clothes  they  may  have  along,  and  even 
strips  the  boys  of  their  outer  clothing;  all  this  and  even  more  faces 
the  boy  and  girl  who  leave  their  mountain  homes  for  our  boarding 
schools,  and  yet  they  come.  I  have  sometimes  looked  upon  a  girl  who 
stood  before  me  in  rags  and  tatters,  her  feet  torn  and  bleeding,  weary 
and  worn,  who  said,  "I  have  come  to  school,"  and  I  have  thought 
"What  put  it  in  your  heart  to  come?"  We  did  not  know  that  she,  per- 
sonally, was  in  existence.  She  had  never  seen  a  missionary.  She 
had  heard  of  them  and  of  the  school,  and  God  put  the  desire  in  her 
heart  and  made  her  wilhng,  even  anxious,  to  take  the  journey  with  all 
its  dangers  to  get  out  of  her  old  life,  to  get  as  they  have  often  said. 


470  The  Student  Missionary  Appeal 

"a  little  light."  I  have  just  a  word  to  say  for  our  kindergartens. 
When  we  opened  these  we  did  not  take  the  name  kindergarten.  We 
called  them  schools  for  little  children.  The  people  were  not  long  in 
giving  them  a  name.  They  call  them  "schools  of  paradise."  They 
say  when  we  take  the  older  ones,  "Oh,  yes!  you  will  make  teachers 
and  preachers  out  of  them.  But  these  little  ones,  they  are  not  big 
enough  yet  to  be  cared  for;  even  their  own  fathers  and  mothers  only 
strive  to  keep  soul  and  body  together.  When  they  are  bigger  then 
they  will  be  worth  looking  after.  And  you  have  a  care  for  them?" 
Wlien  they  see  the  happy  little  ones  they  say,  "That  must  be  like  par- 
adise," and  hence  the  name,  "schools  of  paradise."  Friends,  will  you 
not  take  these  schools,  these  boys  and  girls  for  whom  Christ  died,  as 
objects  of  prayer?  God  has  used  the  schools  in  that  field  to  His  honor 
and  glory.  He  has  made  them  an  instrument  by  wliich  He  may  be 
revealed  to  the  people.  They  have  been  a  messenger  sent  before  to 
prepare  the  way  for  the  King  of  Glory. 


THE  INTERNATIONAL  INSTITUTE  OF  CHINA 
Rev.  Gilbert  Reid,  of  Peking,  China 

At  the  present  time  no  country  presents  such  great  opportunities 
for  wide  educational  development  as  China,  and  yet  in  the  conference 
held  yesterday  on  China  only  some  five  minutes  were  devoted  to  edu- 
cation, and  to-day  in  the  conference  on  educational  work  only  some 
two  minutes  are  devoted  to  China.  The  fact  remains,  China  pre- 
sents the  loudest  call  to  educational  missions.  I  would  be  glad  to 
speak  of  the  educational  work  of  all  my  missionary  friends  in  China, 
but  because  of  the  limitations  of  time  I  must  limit  myself  to  my  own 
special  work  in  this  line. 

The  plan  of  the  International  Institute  which  I  am  seeking  to 
carry  out  is  different  from  that  of  any  educational  work  yet  under- 
taken by  missionaries  in  any  country.  The  plan  is  that  which  is  called 
for  by  the  critical  condition  of  the  times  in  that  vast  empire.  There 
is  to  be  a  library  and  reading  room,  to  reach  the  educated  Chinese 
through  their  love  of  literature — the  first  public  library  to  be  started 
in  China.  There  is  also  to  be  a  museum  or  exhibit  hall  to  show  forth 
the  inventions,  skill,  goods  and  products  of  different  countries — pre- 
senting the  results  of  Christianity  in  civilization.  There  will  also  be 
reception  parlors,  to  touch  the  Chinese  from  their  social  side,  estab- 
lishing friendliness  between  them  and  all  classes  of  foreigners.  There 
will  be  a  large  auditorium  for  having  lectures  on  all  manner  of  topics 
and  for  holding  meetings  which  would  draw  in  the  official  classes  of 


Educational  Missions  471 

China.  There  will  also  be  classrooms  for  giving  instruction  and  in- 
formation to  the  grown  up  men  in  positions  of  authority — a  uni- 
versity extension  course  among  the  mandarins.  In  addition  there  will 
be  literary  work  adapted  to  the  times  and  suited  to  the  ruling  class. 
As  for  direct  evangelistic  work,  it  will  be  more  largely  carried  on  in 
connection  with  the  churches. 

Thus  all  this  work  appears  secular,  but  to  us  engaged  in  the 
work  it  will  be  Christian,  as  done  for  the  glory  of  God  and  to  illus- 
trate the  beneficial  results  of  the  spirit  of  Christianity.  Hence  I  find 
a  difficulty  in  a  convention  like  this.  The  volunteers  here  assembled 
feel  called  to  missions  from  the  demands  of  pure  evangelization;  yet 
if  one  out  of  a  hundred  should  be  drawn  to  this  kind  of  work  I  would 
be  satisfied,  for  then  I  would  secure  all  I  am  asking  for,  when  the 
work  shall  be  fully  started.  This  work  comes  in  direct  contact  with 
the  leading  men  of  China,  and  aims  through  them  to  help  China  to 
become  strong,  prosperous,  more  tolerant  and  enlightened.  There 
is  a  movement  of  progress  and  education  in  the  Chinese  govern- 
ment; shall  Christian  men,  shall  missionaries,  take  the  lead  in  shaping 
this  movement  for  the  good  of  a  great  empire? 


THE  OPPORTUNITY  AND  THE  NEED  IN  TURKEY 

Miss  Emily  C.  Wkeeler,  of  Harpoot,  Turkey 

Christ  says:  "As  the  Father  hath  sent  Me,  even  so  send  I  you." 
What  is  our  opportunity?  I  say  it  reverently — to  be  a  Christ  to  men. 
He  said:  "I  am  the  light  of  the  world,"  and  added,  "ye  are  the  light 
of  the  world."  As  the  prism  hangs  in  my  window  and  sends  the 
glorious  colors  of  the  sun  dancing  into  the  darkest  corners  of  my  room, 
into  corners  where  the  direct  sunbeam  cannot  reach;  so  you,  the  prism 
for  Divine  light  may  reach  souls  which  without  you  may  never  kno\v 
the  truth. 

"Without  Me  ye  can  do  nothing,"  says  our  Lord  and  Master.  But 
"I  can  do  all  things  through  Christ  who  strengtheneth  me."  Have 
you  that  strength?  "Verily,  verily  I  say  unto  you,  he  that  believeth 
on  Me,  the  works  that  I  do,  shall  he  do  also,  and  greater  works  than 
these  shall  he  do,  because  I  go  unto  My  Father."  "Whatsoever  ye  shall 
ask  in  My  name  that  will  I  do,  that  the  Father  may  be  glorified  in  the 
Son.  If  ye  shall  ask  anything  in  My  name,  I  will  do  it."  "Ask  of 
Me,  and  I  will  give  thee  the  heathen  for  thine  inheritance  and  the 
uttermost  parts  of  the  earth  for  thy  possession." 

Student  volunteers,  "God  is  not  a  man  that  He  should  lie;  neither 
the  Son  of  Man  that  He  should  repent;  hath  He  said  and  shall  He  not 


472  The  Student  Missionary  Appeal 

do  it?  Or  hath  He  spoken,  and  shall  He  not  make  it  good?"  We 
say  with  Paul,  "Faithful  is  He  that  promised."  The  world  hes  before 
you.    Will  you  do  the  greater  works? 

Shame  on  us  that  the  map  of  the  world  tells  the  story  it  does  of 
Christ's  witnesses.  The  green  of  the  false  prophet  flaunts  itself  over 
wide  spaces,  sways  more  men  (I  do  not  say  women,  since  women  do 
not  count  in  that  religion)  than  are  swayed  by  the  last  command  of  our 
Christ.  Look  at  the  heathen,  the  pagan  lands.  Count  up  the  mil- 
lions that  sit  in  darkness  and  the  shadow  of  death,  bound  with  af- 
fliction as  in  bands  of  iron.  Fellow-workers,  where  is  your  light,  your 
faith,  your  witness  bearing? 

Listen  to  the  calls  for  help  from  every  mission  field.  Look  at 
Turkey,  one  of  the  fields.  See  the  missionary  over-borne  by  the  triple 
labor  of  schools,  evangelistic  work  and  relief.  Churches,  preaching 
stations,  schools,  whose  pastors,  preachers,  teachers,  have  laid  down 
their  lives  for  Christ,  or,  fearing  new  massacres,  have  fled  to  other 
lands,  all  call  for  help.  Towns  and  villages  which  we  have  tried  in  vain 
for  years  to  enter  have,  since  the  massacre,  been  asking  for  teachers 
and  preachers.  Girls'  schools  are  established  in  villages,  where  before 
the  massacre  only  one  little  girl  knew  how  to  read.  Still  newer  ground 
waits  to  be  broken  by  the  laborers  yet  to  go.  Leaders  are  called  for. 
Will  you  be  one?  Will  you  look  on  these  multitudes  as  Christ  beheld 
the  multitudes,  "with  compassion  for  them,  because  they  were  dis- 
tressed and  scattered,  as  sheep  not  having  a  shepherd"?  "Then  saith 
He  unto  His  disciples,"  and  He  speaks  again  to-day,  "The  harvest 
truly  is  plenteous,  but  the  laborers  are  few.  Pray  ye,  therefore,  the 
Lord  of  the  harvest,  that  He  send  forth  laborers  into  His  harvest." 
Have  you  prayed  with  faith,  prayed  without  ceasing?  Then,  next,  "He 
gave  them  power."  Has  He  given  power  to  you?  Without  it  you  can 
do  nothing.  Lastly,  "Go  ye  into  all  the  world,"  and,  "lo,  I  am  with 
you  always,  even  unto  the  end  of  the  world." 

You  may  not  have  the  blessed  opportunity  that  was  granted  us  to 
prove  that  promise:  as  shot  and  shell  rained  on  every  side,  to  stand  in 
perfect  peace  with  your  people  round  you,  while  with  ax  and  club 
the  doors  were  broken  in  by  those  who  threatened  to  drink  your  blood; 
to  sing  "God  is  the  refuge  of  His  saints,"  and  "My  faith  looks  up  to 
Thee."    Frightened  people  cannot  sing. 

You  may  not  have  such  privilege,  but  I  know  that  if  you  go  in 
power  Christ  will  be  with  you,  no  matter  what  you  meet — the  slow  fire 
of  daily  toil  and  loneliness,  or  the  quick  fire  of  martyrdom.  Glorious 
fellowship!  to  knoAv  that  He  is  with  you  and  to  see  His  power  trans- 
form a  race,  raise  them  out  of  the  dirt  and  sin  of  ages  of  heathenism 
or  dead  Christianity  to  the  light  of  God;  yes,  bring  them  to  the  place 


Educational  Missions  473 

where  you  watch  the  boy  you  have  brought  to  Christ  and  trained  to 
proclaim  His  word,  winning  hundreds,  yes,  thousands,  to  the  Master. 

Is  the  work  hard  ?  It  is  the  hard  work  that  pays.  It  was  no  easy 
battle  that  was  fought  in  the  days  when  to  read  the  Bible  meant  a 
beating  for  a  man;  meant  coming  home  from  the  Protestant  chapel  to 
find  wife  and  children  sitting  on  the  doorstep  weeping  because  they 
were  turned  out  of  his  father's  patriarchal  home.  Was  not  a  battle 
fought  for  female  education?  A  long  and  bitter  fight  it  was.  But  now 
Gregorian  and  Turkish  schools  for  girls  vie  with  our  college  to  make 
the  women  of  the  land  queens  of  the  home.  The  question  used  to  be: 
"If  she  has  a  soul  why  is  she  a  woman  ?"  Does  it  pay  to  teach  a  people 
that  their  mothers  have  souls?  A  battle  was  fought  for  self-support — 
one  not  easy,  as  my  father  well  knew — but  now  self-supporting 
churches,  preaching  places,  schools  and  Christian  homes  greet  us  on 
every  side. 

Is  this  work  crushed  out?  There  are  those  to-day  who  have  not 
faith  enough  to  give  for  work  in  Turkey.  But  can  God's  work  be 
wiped  out?  It  is  true  the  besom  of  destruction  has  swept  over  one  fair 
field.  In  every  town  and  hamlet  the  blood  of  God's  consecrated  ones 
calls  to  heaven.  God  is  now  hearing  the  prayers  that  go  up  from  all 
lands  for  Turkey.  A  China  tea  merchant  is  sent  from  England  to 
cheer  God's  weary  ones.  The  missionaries,  the  almost  discouraged 
Christians,  give  utterance  to  shouts  of  joy  as  they  feel  the  power  of  the 
Spirit  opening  up  the  old,  old  story.  Meetings  are  held  with  all 
classes.  Men,  women  and  children  are  seeking  Christ.  All  the  girls 
in  the  college,  the  high  school  and  the  higher  grammar  school  are 
rejoicing  in  the  Savior.  Many  of  the  boys  and  even  children  from  the 
kindergartens  are  telling  of  His  love.  Skeptics  and  bad  men  are  con- 
fessing their  sins,  so  transformed  that  the  congregation  looks  on  in 
wonder.  The  work  goes  on  not  alone  in  Harpoot,  but  in  surrounding 
cities.    "Was  there  ever  a  time  so  hopeful  as  the  present  ? 

Would  you  settle  the  Eastern  question  once  for  all? 

"What  if,  amid  the  forces  rare 

Which  move  and  sway  this  wondrous  ball, 
The  law  of  faith,  the  power  of  prayer 
Should  prove  the  mightiest  of  them  all?" 

Wield  that  power  of  faith  and  prayer,  and  take  Turkey  for  the 
Lord. 

The  Bible  has  been  widely  scattered  among  the  Moslems  in  years 
past.  Its  entrance  always  gives  light.  It  shall  not  return  unto  God 
void. 

"The  blood  of  the  martyrs  is  the  seed  of  the  Church."  It  has 
been  poured  out  like  water.    Now,  student  volunteers,  now  is  the  day 


474  The  Student  Missionary  Appeal 

for  us  to  take  even  the  strongholds  of  Islam  for  Christ.  Some  of  the 
Turks  are  asking:  "Who  is  this  Jesus  who  makes  these  Christians  will- 
ing to  die  for  Him?" 

The  medieval  Church  poured  out  her  treasure  to  gain  the  holy 
sepulchre.  How  grand  the  opportunity  now  for  the  Christian  Church 
to  pour  out  her  millions  to  make  that  whole  land  the  Kingdom  of  our 
Lord  and  of  His  Christ. 

Shakespeare  sings: 

"True  hope  is  swift,  it  flies  with  swallow's  wings, 
Kings  it  makes  gods  and  meaner  creatures  kings." 

You,  student  volunteers,  have  a  greater  mission.  To  you  is 
given  to  teach  men  how  they  may  become  "Partakers  of  the  Divine  na- 
ture," "Sons  of  God,"  "Heirs  of  God  and  fellow-heirs  with  Christ." 


THE  ANGLO-CHINESE  SCHOOL  AT  SINGAPORE 

Rev.  W.  F.  Oldham,  D.  D.,  formerly  of  Singapore,  Malaysia 

In  the  providence  of  God,  when  I  went  to  the  mission  field  I  was 
ordered  to  open  a  mission  in  Malaysia,  a  far-away  land,  half-way  be- 
tween India  and  China.  I  found  the  way  of  entrance  for  the  gospel 
in  this  great  archipelago  was  by  way  of  the  Christian  school.  The 
volunteers  present  will  be  interested  to  know  that  without  mission 
grants  for  wages  or  buildings  or  supplies,  with  no  capital  but  the 
desire  to  serve  and  the  assisting  grace  of  God,  there  was  founded  in 
that  far-off  mission  a  great  school,  which  is  to-day  a  meeting  place 
and  a  Christian  training  school  for  hundreds  of  lads  from  all  the 
races  of  that  polyglot  land.  The  Anglo-Chinese  school  at  Singapore, 
founded  but  thirteen  years  ago,  begins  to  be  as  influential  in  south- 
eastern Asia  as  the  Roberts  college  in  southeastern  Europe.  The 
school  has  never  cost  any  missionary  society  a  penny  for  current  ex- 
penses and  there  are  at  this  time  five  volunteers  at  work  in  it,  for 
whom  the  Mission  Board  could  not  be  at  charges. 

There  are  educational  opportunities  for  service  all  around  this 
world,  waiting  to  be  developed  by  volunteers  who  are  courageous 
enough  to  forego  the  question  of  guaranteed  fixed  wages  before  they 
leave  for  the  mission  field. 


Educational  Missions  475 

QUALIFICATIONS  NEEDED  IN  EDUCATIONAL  MISSIONARIES 
Rev.  J.  J.  Lucas,  D.  D.,  Seharunpur,  India 

Dr.  A.  Hodge,  who  was  for  so  many  years  professor  of  theology 
in  Allegheny  College  and  afterward  at  Princeton,  was  formerly  a  mis- 
sionary. One  day  he  was  teaching  a  class  of  Hindu  and  Mohammedan 
boys  in  the  Jnmna  High  School,  which  is  a  school  attended  by  hun- 
dreds of  Hindu  and  Mohammedan  pupils.  He  came  to  the  phrase 
in  Genesis,  "Enoch  walked  with  God."  He  said  to  one  of  the  Hindu 
boys,  "What  does  that  mean?"  He  thought  for  awhile  and  said, 
*'Why,  that  is  living  like  Mr.  Ray,"  who  was  one  of  the  missionaries  of 
the  station.  Dr.  Hodge  often  told  me  that  as  an  illustration  of  the 
power  of  the  life  of  a  missionary.  That  is  the  first  qualification  for 
an  educational  missionary — walking  with  God. 

Dr.  Duff  was  a  very  successful  teacher.  He  had  all  the  qualifica- 
tions of  a  great  teacher.  He  was  a  great  preacher,  too.  And  yet  his 
biographer,  in  a  brief  biography,  not  the  large  one  by  Dr.  Smith,  but 
a  brief  one  by  one  of  his  converts  who  came  to  the  school,  a  Hindu 
boy  who  was  there  led  to  Christ,  said:  "When  you  write  the  epitaph  of 
Dr.  Duff  write,  'The  zeal  of  thine  house  hath  eaten  me  up.' "  Not 
his  scholarship,  not  his  power  as  a  teacher,  but  his  earnest  spirit,  im- 
pressed the  Hindu  boy.  That  left  its  impress  upon  the  character  and 
life  of  hundreds  and  thousands  of  the  pupils  of  Dr.  Duff. 

I  knew  a  Brahmin  convert  who  was  baptized  who  had  been  a 
pupil  in  the  school  of  Dr.  Wilson.  I  have  heard  him  say  that  one  day 
he  heard  Dr.  Wilson  pray.  He  had  not  been  particularly  impressed 
before.  He  had  been  taught  the  Scriptures  and  had  come  under  the 
influence  of  missionaries,  but  was  not  touched  until  he  heard  Dr.  Wil- 
son, the  principal  of  the  school,  praying.  It  was  the  prayer  of  Dr. 
Wilson  that  day — perhaps  after  having  come  from  his  closet  after  long 
prayer,  that  was  used  by  the  Spirit  of  God  to  convert  that  man. 

I  remember,  when  I  was  a  student  in  college,  thoughtless  and 
careless,  the  night  I  entered  the  Presbyterian  church  indifferent.  1 
remember  exactly  where  I  was  standing  with  my  eye  on  a  bench,  indif- 
ferent. No  conviction  fastened  itself  upon  me  until  the  minister  was 
prapng  and  while  he  was  praying  the  arrow  of  conviction  entered  my 
heart.  It  was  his  earnest  prayer.  So  the  first  qualification  is  walking 
with  God.  This  is  more  essential,  if  possible,  for  the  teacher  than 
for  the  preacher,  because  the  evangelist  in  India  and  China  stands  in 
the  market  place  and  preaches  and  then  passes  on,  and  that  is  all  that 
is  seen  of  him,  but  the  missionary  in  the  school  is  seen  every  day  and 
his  temper  is  tried  every  day.     They  see  him  through  and  through. 


476  The  Student  Missionary  Appeal 

Unless  he  is  walking  with  God  he  is  not  fit  to  go  into  the  school  where 
hundreds  of  sharp  eyes  are  watching  him. 

Second — He  must  be  a  teacher.  If  you  are  going  to  undertake  to 
work  in  mission  schools  and  colleges  you  must  have  scholarship.  Mis- 
sionary zeal  alone  will  not  answer.  Walking  with  God  alone  will  not 
answer.  You  must  be  a  master  of  the  subject  you  are  teaching.  If 
you  are  not  then  do  not  go  into  school  work,  for  you  will  bring  dis- 
grace upon  the  cause.  I  have  known  missionaries  who  were  good  and 
kindly  men,  who  against  their  own  will  have  been  put  into  educational 
work,  who  not  for  lack  of  scholarship,  perhaps,  but  for  lack  of  teach- 
ing power,  have  been  able  to  accomplish  but  little.  The  influence  of 
others  has  not  been  good  on  account  of  the  lack  of  scholarship.  I 
know  a  man  who  is  a  master  of  English  literature.  If  I  should  find  a 
quotation  that  I  could  not  place  he  would  know  who  said  it.  Yet 
when  that  man  was  put  in  a  college  to  teach  English  literature  he  was 
a  failure.  He  was  not  a  good  teacher  and  could  not  teach.  If  you  are 
lacking  in  teaching  power  beware  of  educational  work.  Be  sure  you 
know  how  to  teach  and  have  the  teacher's  instinct.  Otherwise  you 
will  not  succeed. 

Third — Know  your  Bibles.  Whatever  else  you  fail  to  have  a 
knowledge  of  when  you  go  to  India,  whatever  branch  you  neglect, 
do  not  neglect  the  Bible.  Make  that  a  specialty.  Study  the  Bible  so  that 
you  know  it.  Then  you  will  have  an  answer  to  every  objection  any 
Indian  or  Mohammedan  can  bring  you.  Why?  Because  as  our  Lord 
said  to  the  scribes:  "You  do  err,  neither  knowing  the  Scriptures  nor 
the  power  of  God."  The  source  of  their  error  He  traces  to  the  ignor- 
ance of  the  Scriptures.  But  you  say  they  are  scribes.  They  accepted 
the  Scriptures  and  the  Indian  and  Mohammedan  do  not.  You  will 
find  an  answer  in  the  Bible  for  every  need.  The  proof  of  it  is  that 
when  the  devil  came  to  assail  our  Lord  He  said,  "It  is  written."  If 
we  know  the  Scriptures  the  Spirit  of  God  will  bring  to  mind  the  right 
answer.  It  will  be  like  a  sword  thrust.  Study  your  Bible  on  your 
knees. 

Fourth — Make  this  your  life  work.  I  have  been  sorry  to  hear  of 
missionaries  offering  themselves  for  five  years.  Some  of  the  Boards 
send  a  man  for  five  5'ears.  I  do  not  believe  in  that.  Make  it  your  life 
work.  Do  not  go  experimenting  and  testing  and  waste  five  years  of 
your  life.  Settle  it  here  where  God  wants  you  to  labor  for  life.  Ask 
God  where  He  wants  you  to  spend  the  whole  of  your  life.  Consecrate 
your  life  to  Jesus  Christ — not  for  five  years  but  the  whole  life.  Then 
every  year  you  live  in  a  foreign  country,  if  you  are  walking  Avith  God 
and  fitted  for  your  work  and  know  your  Bibles,  every  year  will  add  to 
your  influence  and  poAver  in  the  land  you  love. 


Educational  Missions  477 

questions 

Q.  Has  a  barbarous,  degraded  people  ever  been  civilized  by  purely 
secular  education?     A.  We  think  not. 

Q.  Cannot  one  be  a  Christian  without  being  baptized?  A.  We 
feel  that  Christ  commands  baptism.  "He  that  believeth  and  is  bap- 
tized shall  be  saved."  We  feel  that  belief  is  the  inward  and  baptism 
the  outward  mark  of  discipleship. 

Q.  Can  a  Hindu  believe  in  Christ,  worship  God  in  spirit  and  in 
truth  and  live  a  Christ-like  life  without  any  extreme  measures  being 
taken  against  him  by  the  other  members  of  Ms  caste?  If  so  is  the 
mere  observance  of  the  form  of  baptism  to  be  insisted  upon?  A.  In 
India  baptism  is  the  supreme  test.  I  know  of  educated  men  there  who 
have  confessed  Christ  before  men  and  have  suffered  little,  but  when 
they  were  baptized,  then  came  a  persecution.  That  is  a  reason  why 
we  should  insist  upon  baptism  as  a  test. 

Q.  What  is  being  done  in  medical  educational  work  in  India? 
A.  There  are  in  India  two  missionary  medical  institutions,  one  for 
men  and  another  for  women,  both  of  which  train  native  workers  to 
work  as  physicians  and  in  hospitals. 

Q.  Does  a  man  going  into  educational  work  need  a  theological 
education?  Can  he  not  spend  the  three  years  required  for  such  prep- 
aration in  a  better  way?  A.  I  do  not  think  it  is  necessary  for  all  the 
teachers  of  colleges  to  be  ordained,  but  it  is  desirable  if  the  man  is  not 
to  be  confined  to  educational  work.  He  has  opportunity  to  preach 
every  day  and  during  the  vacations  often  takes  preaching  tours. 

Q.  Should  a  volunteer  leave  her  parents  in  their  old  age  with  no 
one  else  to  stay  with  them  and  go  to  the  foreign  field  to  fulfill  her 
cherished  purpose?    A.  I  think  she  should  ask  that  question  of  God. 

Q.  Is  conversion  sufficient?  If  not  what  should  follow?  Has 
the  Church  at  this  point  a  purely  educational  function?  A.  I  think 
it  certainly  has  and  that  schools  should  be  established  for  the  special 
benefit  of  the  community.  They  are  as  important  as  Christian  schools 
in  our  own  land. 

Q.  Is  it  wise  to  go  to  the  foreign  field  without  the  best  education 
possible?    A.  No.    The  best  education  possible  is  necessary. 

Q.  Is  there  any  college  work  done  in  South  America?  A.  There 
is  in  South  America  possibly  more  need  for  educational  work  than 
in  any  other  field,  because  the  people  feel  that  the  missionaries  are 
bringing  nothing  but  a  Christian  religion.  The  schools  are  neces- 
sary to  show  the  difference  between  the  Protestant  and  Eoman  Cath- 
olic religion. 

Q.  Can  a  teacher  or  professor  in  a  college  reach  the  liigher  class 


478  The  Student  Missionary  Appeal 

of  people  better  than  the  evangelist?  A.  As  to  India,  yes.  And  I 
suppose  it  is  true  of  some  other  countries. 

Q.  In  your  training  schools  do  you  teach  the  Bible  as  a  text  book 
or  is  it  supplanted,  as  in  some  theological  schools  in  this  country,  by 
books  of  theology?  A.  The  Bible  is  used  as  a  text  book  in  all  mis- 
sion schools  and  colleges. 

'  Q.  Should  not  a  man  going  into  educational  work  have  a  dif- 
ferent preparation  from  the  one  whose  work  is  to  be  largely  evangelis- 
tic? Can  he  while  in  college  afford  to  specialize  (in  science,  or  history, 
or  languages,  for  instance)?  A.  I  think  it  is  very  essential  for  a  man 
who  goes  into  educational  work  to  have  preparation  similar  to  the 
evangelistic  man.  If  he  specializes  he  runs  a  risk,  for  he  does  not 
know  what  special  work  he  vnll  be  called  to  undertake.  He  needs  the 
best  possible  basis  in  a  broad  education.  He  needs  also  the  thorough 
evangelistic  spirit  and  training  before  he  reaches  the  foreign  work, 
for  these  educational  missionaries  have  the  last  touch  upon  the  stu- 
dent prior  to  his  going  out  into  service  for  Christ.  If  a  man  is  con- 
verted under  an  evangelistic  missionary  and  his  first  professors  are 
not  evangelistic  in  spirit  then  he  will  be  chilled. 

Q.  "Why  do  college  students  who  teach  three  years  in  Eobert  col- 
lege or  Beirut  college  so  rarely  continue  in  mission  work?  A.  It  is 
hardly  true  that  they  do  not  stay  on  the  foreign  field.  Yet  there  are 
no  persons  in  this  country  more  interested  in  Christian  work  than 
those  who  have  spent  years  working  in  Beirut  and  Constantinople. 
These  men  are  missionary  and  always  have  been  and  always  \nll  be, 
even  though  they  are  not  in  the  employ  of  missionary  societies. 


WORK  AMONG  COLLEGE  STUDENTS  IN  INDIA 

Mr.  Robert  P.  Wilder,  of  Pooxa,  India 

In  western  India  we  have  twenty-one  professional  colleges  and 
schools.  There  are  over  3,000  students  in  these  schools  and  only  thirty- 
five  are  Christians.  There  are  in  the  high  schools  of  western  India 
6,000  students,  of  whom  eighty-five  are  Christians.  How  are  these 
educated  men  to  be  reached?  There  is  no  country  in  this  world  in 
which  the  educated  class  wields  a  greater  influence  upon  the  masses 
than  in  India.  Our  missionary  workers  have  not  won  the  aristocracy 
of  the  land  to  their  side.  The  educated  men  are  as  a  rule  high  caste 
men.  How  can  we  reach  the  educated  men  of  India?  We  can  do 
something  through  our  educational  institutions.  I  am  sure  none  of 
us  would  like  to  have  our  mission  colleges  closed.  If  they  were  closed 
where  would  the  native  Christians  so  for  an  education?     But  in  addi- 


Educational  Missions  479 

tion  to  this  college  work  we  need  supplemental  work  for  students. 
We  need  men  who  will  work  in  connection  with  the  professors  and  for 
the  students  and  try  to  wn  them  for  Christ.  The  over-burdened  pro- 
fessors have  little  time  for  such  work.     They  welcome  such  workers. 

I  have  been,  together  with  several  other  workers,  located  in 
Poona,  where  there  are  no  missionary  schools  or  colleges  through 
which  we  can  reach  students.  We  hired  a  theater  in  the  heart  of  the 
city  and  called  the  people  together  for  evangelistic  work.  We  gave 
addresses  for  five  weeks.  We  had  on  an  average  500  educated  men 
present  at  each  meeting.  They  were  clerks  in  the  government  offices 
and  students  in  the  school  \t  the  close  of  the  addresses  we  handed 
out  cards  and  gave  the^  invitation  to  come  to  us.     We  did  per- 

sonal work  among  them  vVe  organized  a  Bible  class,  in  which  we 
had  forty  or  fifty  students.  In  this  class  we  have  gone  through  Luke, 
John  and  the  Epistles.  We  had  public  discussions  in  which  men 
asked  us  questions.  In  a  meeting  of  this  kind  one  must  look  con- 
stantly to  God.  It  is  impossible  to  win  these  men  by  argument.  I 
have  presented  to  these  men  two  horns  of  a  dilemma  and  they  have 
seized  both.  We  held  five  days  of  prayer,  asking  God  to  work  upon 
the  educated  men.  For  eighteen  years  there  was  no  baptism  of  a 
Brahman.     In  the  last  year  and  a  half  three  have  been  baptized. 

One  young  man  in  western  India,  when  he  confessed  he  was  a 
Christian,  lost  his  position;  he  lost  his  property;  his  wife  would  no 
longer  live  with  him  and  she  had  possession  of  his  eight-year-old  child. 
He  has  been  trying  to  get  his  wife  and  child  to  come  back  to  him.  He 
said:  "I  must  have  love.  I  cannot  look  to  my  people."  Then  he 
pointed  to  a  ravine  where  he  met  the  Master  each  morning,  and  said: 
"His  love  satisfies.  His  love  is  so  real  that  sometimes  I  have  to  sing 
for  the  Joy  of  possessing  it."     Are  such  men  worth  saving? 


/iDeMcal  /iDissions 

^be  IRceD  anO  ■ffmportancc  of  /BbeOfcal  ^fsstonars  TKIlorft 

Ifn  Cblna 

fln  JSurmab 

■ffn  Bfcica 
(Tbe  Claims  ot  /ibcDical  iflbfsglons 

®n  College  /Iben 

®n  College  inaomen 
Mow  to  Bwaften  anD  /Iftatntatn  an  "ffntecest  (n  flRedical 

jfflRissfons  in  /Ifte&ical  Colleges 
CTbe  Scriptural  Claims  anO  Spiritual  BnOs  ot  /iReOical 
/flbissions 


THE  NEED  AND    IMPORTANCE    OF    MEDICAL   MISSIONARY 
WORK  IN  CHINA 

William  Malcolm,  M.  D.,  of  Honan,  China 

I.  The  Need.  A  slight  idea  of  the  need  may  be  obtained  if  you 
can  imagine  onr  hospitals,  our  penitentiaries,  our  almshouses,  insane 
asylums,  institutions  for  the  blind  and  deaf  and  dumb  and,  indeed,  all 
of  our  charitable  institutions,  turned  out  upon  us  without  doctors, 
without  nurses  and  without  any  knowledge  of  modem  science,  modem 
surgery  or  modern  medicine.  Doctors,  they  have  none  worthy  of  the 
name.  Quacks,  they  have  thousands.  They  have  medicines  of  the 
cheapest  kind  and  treatment  of  the  cheapest  kind.  The  word  "medi- 
cine man"  is  a  synonym  for  all  that  is  deceitful,  for  all  that  is  un- 
scrupulous, for  playing  upon  the  credulity  of  those  credulous  people, 
the  Chinese. 

The  Chinese  are  in  bondage  to  luck,  superstition  and  charms. 
You  see  a  man  coming  to  the  dispensary  with  a  piece  of  red  cloth  tied 
on  him,  that  indicates  that  underneath  there  is  a  carbuncle,  or  chronic 
disease,  it  may  be.  It  is  to  keep  away  the  evil  spirits  and  is  also  sup- 
posed to  have  curative  properties.  I  remember  a  case  where  a  man  was 
carried  a  great  many  miles  on  a  bed  to  our  dispensary,  but  as  he  ar- 
rived on  an  unlucky  day  the  neighbors  and  street  people  would  not 
allow  him  to  enter  and,  notwithstanding  that  I  tried  to  impress  upon 
them  the  importance  of  the  case,  that  the  man  was  verj^  ill  and  would 
probably  die  before  to-morrow  unless  aid  was  given  him,  nothing  was 
of  any  avail  and  the  man  had  to  be  carried  away  to  die.  Nothing  is 
allowed  to  override  their  superstitious  ideas. 

Acupuncture,  or  needling,  is  a  very  common  form  of  treatment, 
doing  in  most  cases  a  great  deal  more  harm  than  good.  I  have  seen 
patients  come  to  the  dispensary  with  their  eyes  absolutely  ruined.  I 
asked  them  the  cause,  and  they  told  me  that  a  native  doctor,  for  a  few 
strings  of  cash,  said  he  could  dispel  the  clouds  and,  by  needling,  he 
could  restore  the  sight.  He  took  a  needle  and  stirred  up  the  eye,  with 
the  result  that  the  iris  protruded  beyond  the  cornea,  and  left  the  case 
absolutely  without  hope. 

Let  me  cite  one  or  two  instances  of  native  treatment.  A  man 
came  to  our  dispensary  who  had  been  very  ill  for  a  long  time  with 
chronic  dyspepsia.  I  tried  to  find  out  a  little  about  his  history  and  I 
found  that  he  had  been  eating  stone  for  nearly  two  years.     I  asked 


484  TuE  Student  Missionary  Appeal 

him  how  much  he  had  eaten.  "About  half  a  millstoiie/'  he  said — about 
sixty  pounds  of  stone.  He  was  advised  to  eat  it,  so  he  ground  it  up  in 
a  mortar  and  used  to  eat  half  a  cupful  every  morning,  and  he  was 
none  the  better.  I  also  found  he  had  been  advised  by  some  person,  a 
neighbor  likely,  to  eat  cinnamon  bark  as  a  sure  cure,  and  he  ate  forty 
pounds  of  cinnamon  bark.  You  can  imagine  the  condition  of  that 
man's  stomach.  When  he  came  to  the  dispensary  I  cut  off  all  of  tliis 
obnoxious  treatment  and  gave  him  five  or  ten  grains  of  sub-nitrate  of 
bismuth  three  times  a  day  and  put  him  on  a  simple  diet  and  his  recov- 
ery was  really  marvelous.  He  thought  that  was  the  most  wonderful 
medicine  he  had  ever  taken  in  his  life.  The  only  difficulty  was  the 
doses  were  not  large  enough;  he  could  take  all  I  gave  him  in  one  dose. 

Another  case  was  a  man  with  granular  opthalmia  (granular  in- 
flammation of  the  inside  of  the  eyehds).  I  thought  he  had  been  tam- 
pered with,  and  I  asked  him  what  he  had  been  advised.  He  said  he 
had  been  advised  by  a  native  doctor  to  eat  pigeon's  dung,  and  he  said 
he  had  been  following  that  treatment  for  two  months  and  was  no 
better. 

Another  case  was  brought  to  the  dispensary,  a  boy  with  an  en- 
larged spleen.  I  told  his  father  he  was  too  far  gone;  he  had  come  too 
late.  He  said:  "I  hadn't  heard  of  you  before."  I  said:  "I  am  sorry, 
but  you  are  too  late,  the  boy  will  certainly  die."  He  said  to  me,  in  the 
boy's  hearing:  "I  am  a  poor  man  and  if  he  isn't  going  to  be  of  any  use 
to  me  I  will  just  have  to  starve  him,"  and  for  aught  I  know  he  is 
starving  to  death. 

I  would  like  to  speak  of  the  opium  cases.  Opium  smoking  has  a 
great  hold  on  China,  and  there  is  need  for  opium  refuges  to  help  these 
people  to  break  off  this  habit.  Their  wills  are  broken;  they  have  no 
power  of  themselves.  It  takes  a  person  they  fear  to  help  them  to  make 
a  resolve,  and  give  them  medicine  to  break  off.  Another  class  of  cases 
that  comes  out  of  the  opium  is  the  opium  poison  cases.  These  are 
people  who  take  opium  with  suicidal  intent — largely  young  married 
women  who,  after  they  learn  what  kind  of  husbands  they  have,  and 
after  their  abuse  by  their  husbands  and  his  friends,  are  willing  to 
jump  down  a  well  or  take  a  dose  of  opium  to  be  relieved.  We  are 
called  to  these  cases  and  can  do  them  much  good,  with  proper  emetics 
and  antidotes.  I  think  only  one  ease  since  I  went  to  China  I  have 
not  been  able  to  resuscitate,  and  that  one  was  dead  when  I  reached  the 
place.  They  really  thought  I  could  resuscitate  this  case.  I  don't  know 
how  long  she  had  been  dead  when  I  got  there.  I  said:  "Why,  the  pa- 
tient is  dead."  "Well,  can't  you  raise  her  to  life?"  I  would  like  to  tell 
you  of  that  adventure  of  my  going  home  on  a  bicycle  through  the 
crowds.    They  put  ropes  across  the  way  to  stop  me  so  that  they  could 


Medical  Missions  485 

examine  the  bicycle.  I  had  to  sell  the  bicycle;  I  couldn't  use  it;  the 
peeple  were  too  curious. 

I  wish  you  could  see  the  sight  in  the  dispensary,  in  the  chapel 
connected  with  the  dispensary,  where  all  the  patients  must  pass 
through.  It  would  do  more  to  show  you  the  great  need  than  anytliing 
I  could  tell  yon.  There  is  always  a  pastor  or  native  helper  to  preach 
to  them  the  gospel,  or  sell  portions  of  scripture.  There  are  growths 
and  tumors  that  have  been  accumulating  for  years.  There  are  the 
halt,  the  maimed  and  the  blind  and  many  impotent  folk  waiting  like 
those  at  the  Pool  of  Bethesda,  in  this  case  not  for  the  troubling  of  the 
waters,  but  the  opening  of  the  dispensary  door  that  they  may  come  in 
and  be  treated.  We  have  over  a  hundred  cases  a  day  to  treat.  I  have 
treated  over  a  hundred  and  thirty  cases  in  one  day  and,  giving  only 
five  minutes  to  each  patient,  we  could  scarcely  get  over  them  all  before 
dark;  and  these  must  all  be  seen  during  the  afternoon  only,  as  all  the 
forenoon  is  given  to  operating.  It  is  found  that  perhaps  six  or  eight 
of  the  new  cases  require  operation.  These  must  wait  till  the  next 
forenoon;  and,  with  only  one  to  operate,  these  cases  accumulate  very 
rapidly.  As  I  have  said,  if  you  were  only  to  see  the  crowding  at  the 
dispensary  door  when  it  is  about  to  be  opened,  it  would  do  more  to 
impress  upon  you  the  need  than  any  length  of  address  that  I  could 
give  you. 

II.  The  Importance.  In  the  case  of  the  man  I  spoke  of  eating  the 
stone,  what  was  the  result?  That  man  became  very  much  better;  he 
was  almost  ready  to  go  home.  He  bought  a  New  Testament  and  used 
to  read  it  night  and  day.  He  became  intensely  interested  in  the  gospel. 
In  fact,  he  hadn't  time  enough  to  read  during  daylight  and  he  often 
at  night  used  to  come  in  and  sit  beside  my  desk  and  talk  to  me  and  ask 
me  questions,  and  many  times  he  said  he  was  very  joyful.  "Doctor," 
he  said,  "I  am  glad  I  ever  was  sick."  "How  is  it  you  are  glad  you  have 
been  sick?"  "Oh,  if  I  had  never  been  sick  I  never  would  have  known 
this  precious  book;  I  never  would  have  found  out  this  precious  gospel." 
He  went  home  and  his  son  reports  that  he  talks  to  the  customers  in 
the  store,  and  that  he  is  apt  to  drive  away  the  customers  he  is  so  per- 
sistent in  his  preaching  of  the  gospel  and  so  faithful!  Since  I  left 
China  I  heard  from  one  of  our  missionaries  who  tells  me  that  this  man 
has  been  received  into  our  church  and  is  one  of  the  most  faithful  men 
at  our  station.  I  rejoice  to  think  that  he  was  brought  in  through  the 
medical  work.  This  medical  work  is  of  the  utmost  importance,  be- 
cause it  is  part  of  Christ's  command:    "Go  preach — and  heal." 

Jesus  Christ  our  Savior  was  the  first  great  medical  missionary. 
He  went  about  from  village  to  village,  from  town  to  town,  preaching 
the  gospel  and  healing  the  sick.     In  Matt,  iv.,  23-25,  we  see  how  He 


486  The  Student  Missionary  Appeal 

gathered  the  people  together,  by  healing  all  their  diseases,  until  a  great 
multitude  followed  Him  from  Galilee  and  from  Decapolis  and  from 
Jerusalem  and  from  Judea  and  from  beyond  Jordan.  And  after  He 
had  thus  prepared  the  great  multitude  to  hear  Him  He  preached  that 
greatest  of  all  sermons,  "The  Sermon  on  the  Mount."  In  the  eighth 
chapter  again,  as  soon  as  the  sermon  is  over,  we  see  Him  at  once  re- 
commencing His  miracles  of  heahng. 

Medical  work  in  foreign  lands  has  been  rightly  called  "A  helpful 
hand-maiden  to  the  gospel."  It  is  Christianity  practically  applied  and 
it  appeals  to  the  Chinese  in  a  way  that  nothing  else  can.  The  hos- 
pital brings  the  people  from  far  and  near,  within  range  of  the  gospel. 
Here  is  a  blind  man  who  has  come  from  his  distant  home,  having  heard 
of  the  foreign  doctor's  power  to  heal  the  sick,  and  give  sight  to  the 
blind.  He  has  brought  his  friends  with  him,  and  now  his  suffering 
has  been  relieved,  his  sight  and  maybe  even  his  life,  has  been  re- 
stored, and  now  both  he  and  his  friends,  who  are  waiting  on  him  in  the 
wards,  are  in  a  most  receptive  mood  to  be  taught.  Confidence  and 
trust  in  the  doctor  is  an  excellent  preparation  for  the  introduction  of 
the  gospel  story,  besides  it  gives  ample  opportunity  for  teaching  and 
for  following  up  the  cases.  It  is  useless  for  me  to  say  to  a  patient,  whose 
wound  I  may  be  dressing,  "Do  you  beUeve  in  Jesus?"  and,  "If  not, 
why  not?"  as  we  might  do  in  this  country.  He  would  not  know  what  I 
was  talking  about.  He  must  be  taught  a  few  verses  of  Scripture,  or  a 
short  prayer,  the  creed  or  a  hymn;  he  must  have  our  strange  doctrine 
explained  to  him  very  carefully  and  simply,  many  times  it  may  be,  be- 
fore he  can  get  the  idea  that  it  is  aught  but  an  idle  tale  that  we  are 
telling.  Ask  liim  if  he  ever  heard  of  Jesus:  "No;  who  is  Jesus?" 
"Jesus  is  the  Savior  of  the  world,  the  Son  of  God."  "Oh,  is  that  so, 
has  God  any  more  Sons?"  This  shows  where  we  have  to  start  to  teach 
them.  We  must  tell  them  a  new  name  for  God  and  then  tell  them  the 
meaning  of  that  name. 

In  the  ordinary  method  of  preaching  to  large  crowds,  going  from 
village,  and  from  fair  to  fair,  probably  not  one  of  the  whole  crowd  has 
any  faith  in  the  speaker  to  commence  with,  and  the  word  goes  in  one 
ear  and  out  the  other,  the  same  as  the  fabulous  tales  they  are  accus- 
tomed to  hear  from  their  own  story-tellers.  In  the  wards  of  the  hos- 
pital it  is  quite  different.  No  one  is  there  except  those  who  have  a 
degree  of  faith  in  the  foreigner  to  begin  with.  Again,  the  hospital 
gives  an  opportunity  for  teaching,  which  is  of  so  much  importance, 
and  which  cannot  be  done  with  any  such  degree  of  thoroughness  while 
following  the  ordinary'-  methods  of  touring. 

There  is  nothing  that  appeals  to  the  heart  of  the  people  so  much 
as  a  successful  operation.    I  remember  the  case  of  a  father  who  brought 


Medical  Missions  487 

his  thirteen-year-old  son  to  the  hospital  for  treatment.  He  said  that 
the  hoy  had  suffered  intensely  and  almost  continuously  since  he  was 
one  year  of  age,  but  that  the  native  doctors  could  do  nothing  for  his 
mysterious  disease.  A  diagnosis  of  "gravel"  or  ''stone  in  the  bladder" 
was  made.  The  father  and  friends  could  not  understand  how  it  was 
possible  for  an  actual  stone  to  grow  in  the  inside  of  his  son,  hut  at  last 
consented  to  have  him.  operated  on.  The  operation  was  successful, 
and  a  stone  weighing  over  five  and  a  half  ounces  was  removed.  In  a 
short  time  the  lad  was  entirely  well  and  the  operation  seemed  nothing 
short  of  miraculous  to  them.  When  he  and  his  father  went  back  to 
their  district  to  tell  their  people  and  friends  of  the  wonderful  cure  and 
of  the  strange  doctrine  they  had  been  taught  the  result  was  that  the 
people  of  that  place  asked  of  us  permission  to  erect  a  theater  stand  at 
our  dispensary  door  and  have  a  theatrical  company  serenade  us  for  two 
or  three  days.  Of  course  we  would  not  allow  such  a  thing,  but  instead, 
one  of  the  pastors  went  down  to  that  district  and  preached  to  them  the 
gospel,  where  he  was  right  hospitably  received. 

Another  example  of  the  wonderful  power  of  the  gospel  and  the 
great  importance  of  the  medical  work  is  the  case  of  an  old  man  named 
"Chou,"  who  had  been  a  "yamen  runner,"  or  "constable,"  and  thor- 
oughly versed  in  all  the  sins  and  crimes  of  that  office,  i.  e.,  he  was  an 
expert  extortioner,  liar,  thief  and  vagabond,  a  gambler,  drunkard  and 
opium  smoker.  He  became  blind,  however,  and  lost  his  ofl&ce.  He 
heard  of  the  foreigners  and,  as  a  last  hope,  gave  himself  into  the  doc- 
tor's hands  to  have  his  eyes  operated  on,  with  the  result  that  his  sight 
was  perfectly  restored  in  both  eyes  so  that  he  was  able  to  read  the 
Bible  quite  readily.  He  became  a  true  believer  and  by  God's  grace  and 
the  aid  of  the  doctor  he  successfully  broke  off  his  opium  smoking  and 
went  about  preaching  the  gospel  faithfully  in  his  old  haunts  of  sin, 
where  he  had  been  so  well  known  before.  His  wife  has  since  become  a 
Christian  through  his  influence.  His  son  is  one  of  our  best  preacliing 
helpers.  Some  of  the  grandsons  are  Christians,  also  several  other  mem- 
bers of  the  family.  In  such  cases  as  these  one  cannot  but  see  the  im- 
portance of  the  medical  work. 

Let  me  say  a  word  to  any  of  the  students  here  who  intend  to  be 
medical  missionaries.  If  you  are  going  to  be  a  medical  missionary,  be 
a  good  one — not  to  say  that  I  am  a  good  one;  I  am  now  going  to  take 
some  post-graduate  work.  Take  the  very  best  course  you  can  get 
within  a  reasonable  time.  To  be  sure,  men  and  women  too  old  to  learn 
the  language  are  not  wanted  on  the  field.  I  think  there  is  no  place 
where  a  doctor  feels  his  incompetency  so  keenly  as  in  the  foreign  mis- 
sion field,  where  there  are  no  nurses  and  no  available  doctors  whom 
you  can  call  in  to  assist  you  or  of  whom  you  may  ask  advice.     The 


4:88  The  Student  Missionary  Appeal 

surgeon  must  himself  watch  the  pulse,  the  anaesthetic,  the  careless  na- 
tive assistants,  while  alone  he  performs  the  operation.  Let  no  doctor 
go  to  the  foreign  field  without  a  good  hospital  course,  if  it  is  at  all  pos- 
sible to  have  it.  After  my  experience  in  Honan  I  would  not  advise 
theological  or  medical  students  to  take  the  double  course  for  the  for- 
eign field.  If  you  intend  to  be  a  pastor  give  all  your  time  to  that  and 
do  not  take  what  is  called  "A  course  in  medicine."  That  phrase  is  "a 
snare  and  a  delusion."  We  want  the  best  pastors  and  the  best  surgeons 
we  can  get.  Let  a  pastor  be  as  good  a  theologian  as  he  may,  his  learn- 
ing will  at  times  be  taxed  to  the  utmost;  and  as  soon  as  it  is  known 
that  a  man  can  heal  disease  he  will  be  over-crowded  with  medical  work 
and  have  but  little  time  for  anything  else.  Grenerally  speaking,  the 
pastor  has  to  force  his  work,  while  the  doctor  has  more  than  he  can  do 
forced  upon  him. 


THE  NEED    AND    IMPORTANCE    OF   MEDICAL    MISSIONARY 
WORK  IN  BURMAH 

Mr.  S.  R.  Vinton,  of  Burmah 

I  will  not  take  time  to  express  the  regret  I  feel  that  Dr.  Bunker, 
who  has  had  such  long  experience,  cannot  speak  to  you  as  he  ex- 
pected. I  want  to  bring  the  appeal  as  strongly  as  I  can  that  the  people 
in  Burmah  suffer  as  we  do  from  disease  and  from  accident,  more  from 
disease  probably  because  of  the  ignorance  of  the  people  and  the  un- 
healthiness  of  the  climate.  We  find  as  we  go  into  the  country  that 
malaria  is  prevalent  and  owing  to  their  ignorance  of  medicine  and 
their  ignorance  of  sanitary  laws  they  are  more  liable  to  disease  than 
we  are  here.  Take  the  matter  of  food  alone.  The  chief  elements  of  diet 
are  rice  and  decayed  fish;  hence  skin  diseases  and  cholera  are  sweeping 
away  the  natives  by  the  thousand.  In  the  case  of  accidents  if  bones 
are  broken  the  natives,  ignorant  of  setting  bones,  allow  them  to  join 
in  any  way  they  happen  to,  and  hence  the  deformities  and  the  intense 
suffering  of  a  large  number  of  the  people  who  have  met  with  accidents. 

The  native  doctors  are  the  witch  doctors  or  the  devil  doctors. 
They  beheve  that  evil  spirits  people  the  world  and  are  the  cause  of  all 
misfortune,  sickness  and  disease.  Hence  when  death  comes  it  means 
that  a  spirit  is  angry  and  must  be  propitiated  by  sacrifices.  Cholera 
is  to  be  warded  off,  not  by  better  sanitary  conditions,  but  by  an  old 
kettle  turned  upside  down  in  the  middle  of  the  path,  covered  with 
mud  and  feathers  and  things  stuck  in  it  to  ward  off  the  evil  spirits. 
Those  who  treat  the  sick  treat  them  without  any  knowledge  of  anat- 
omy or  therapeutics,  and  so  when  they  do  attempt  any  treatment 


Medical  Missions  489 

whatever  in  the  place  of  sacrifices  it  is  entirely  on  the  shotgun  princi- 
ple— hit  or  miss. 

I  remember  a  man  who  was  bitten  by  a  viper.  My  father  did 
everything  that  he  was  able  to  and  it  seemed  as  if  he  might  possibly 
be  able  to  save  the  man's  life.  What  did  the  native  want  to  do  ?  He 
wanted  the  snake  killed  and  then  he  cut  o2  an  inch  and  a  half  of  the 
tail  and  chewed  it  down  raw  as  a  means  of  saving  his  life;  and  then, 
when  his  friends  came,  they  tattooed  little  charms  on  the  forehead, 
at  the  base  of  the  neck,  and  along  the  arm  on  which  the  finger  had 
been  bitten.  They  stopped  the  treatment  that  my  father  was  giving 
him  and  in  a  few  hours  later  the  man  died.  Some  of  the  treatment  was 
barbarous. 

My  mother  wrote  me  not  long  ago  of  a  case  where  she  and  my 
sister  were  called,  my  sister  being  a  medical  missionary.  It  was  a  case 
of  a  very  severe  abscess  under  the  arm.  The  natives  had  taken  an  old 
rusty  piece  of  iron  and  plunged  it  in  and  then  they  sent  for  the  mis- 
sionary, but  it  was  too  late;  blood  poisoning  had  set  in  and  the  person 
died.  There  are  other  treatments  which  are  barbarous  and  painful 
and  the  only  reference  I  can  make  to  them  is  to  ask  you  to  read  of 
them  in  Dr.  Dowkontt's  little  book,  "Murdered  Million?." 

Xow,  just  a  word  to  what  has  been  done.  Two  agencies  are  at 
work — the  missionaries  and  the  English  government.  The  govern- 
ment has  its  dispensaries  in  the  large  centers  only.  Especially  note- 
worthy is  the  Dufferin  Hospital  for  Women,  where  they  have  a  special 
course  of  training  for  native  nurses.  That  work  is  doing  a  great  deal 
for  the  people.  Then  there  are  the  medical  missionaries.  Their 
numbers  are  small.  All  government  aid  is  to  be  found  in  the  centers. 
The  government  physicians  are  not  all  actuated  by  a  true  love  for  the 
people,  and  hence  the  people  are  oftentimes  repelled  from  coming  to 
the  government  hospitals,  and  so  while  the  number  of  these  govern- 
ment dispensaries  alone  is  inadequate,  this  other  factor  that  the  natives 
are  not  received  because  of  the  love  manifested  for  them  increases  the 
inadequacy  of  that  agency.  The  medical  missionaries  are  few.  Their 
work  is  wonderfully  successful  wherever  they  are  able  to  work  and 
the  record  of  that  work  will  show  the  wonderful  blessing  of  God  upon 
it,  for  they  have  been  able  to  reach  the  natives.  The  Christlike  love 
of  the  medical  missionary  in  caring  for  the  physical  needs  of  the  peo- 
ple has  won  them  oftentimes.  May  God  speedily  bring  the  time  when 
the  physical  needs  of  the  people  of  Burraah  will  have  better  attention 
paid  to  them. 


490  The  Student  Missionary  Appeal 

THE  NEED    AND    IMPORTANCE    OF   MEDICAL    MISSIONARY 
WORK  IN  AFRICA 

Rev.  H.  D.  Campbell,  of  Lower  Congo,  Africa 

Dear  Friends:  I  do  not  wish  to  pose  before  you  this  afternoon 
as  a  thoroughly  qualified  medical  missionary,  but  the  love  of  Christ 
constrained  me  to  do  this  work.  I  did  not  know  the  importance  of 
the  work  before  I  went  to  the  field,  but  I  was  only  there  a  very  few 
days  when  I  saw  the  greatest  need  and  its  utmost  importance.  I 
feel  that  it  would  be  impossible  for  me  to  exaggerate  the  need  of  the 
medical  missionary  work  in  Africa,  the  land  where  the  people  are  so 
ignorant  of  even  the  simplest  remedies,  and  know  nothing  of  the  first 
principles  of  surgery.  The  need  is  proportionately  greater  there  than 
in  any  other  land. 

The  people  do  not  care  so  much  about  what  we  say,  but  they  do 
care  decidedly  about  what  we  do;  and  when  they  see  the  application 
of  Christianity  in  relieving  their  distresses  then  they  are  ready  to  hear 
of  Christ;  and  the  missionary  by  his  brain  and  by  his  helping  hand 
becomes  the  vehicle  for  the  gospel  message.  The  introduction  of  the 
Savior  of  both  soul  and  body  should  be  of  paramount  interest  and  all 
else  but  a  means.  I  do  want  to  testify  for  the  Congo  that  there  is 
not  a  more  direct  or  a  more  blessed  way  of  getting  the  gospel  into  new 
regions  than  by  the  medical  missionary.  The  people  will  give  him 
attention  where  they  will  not  give  another  missionary  attention,  and 
they  will  come  crowding  around,  as  they  have  been  around  me,  bring- 
ing their  sick,  expecting  them  to  be  healed.  The  very  name  they 
have  given  us  means  "Doctor  of  God."  Every  missionary  should 
know  how  to  help  in  illness  and  accident.  Friends,  I  want  to  repeat 
that.  Every  missionary,  especially  in  Africa,  whether  he  be  man  or 
whether  she  be  a  woman,  should  know  how  to  help,  not  only  for  the 
sake  of  the  people,  but  for  the  sake  of  his  own  fellow-workers. 

I  want  to  emphasize  the  importance  of  thoroughly  qualified  and 
efficient  physicians.  I  would  say  that  a  thoroughly  qualified  man, 
one  who  has  had  a  proper  training,  should  be  at  every  mission  station 
in  the  Congo.  The  stations  are  situated  from  20  to  100  and  even  200 
miles  apart.  You  will  see  that  a  physician  could  not  be  called  from 
one  station  to  another  to  help  in  case  of  illness.  I  have  known  of  men 
to  be  taken  down  with  a  fever  at  night  and  before  daybreak  they  were 
buried — had  to  be.  Two  that  I  know  of  in  our  own  society  were  taken 
ill  about  dark  and  died  and  had  to  be  buried  before  the  next  morning. 
As  there  are  no  roads  and  no  vehicles  of  any  description  it  is  of  the 
utmost  importance  that  every  mission  station  should  have  a  medical 
missionary.     I  suppose  some  of  you  will  be  startled  when  I  tell  you 


Medical   Missions  '  491 

that  in  all  Congo  land,  with  a  population  estimated  at  from  forty  to 
fifty  millions,  there  are  but  two  hospitals,  and  in  all  that  land  there 
are  not  more  than  ten  qualified  physicians,  whether  they  be  of  the  gov- 
ernment or  medical  missionaries.  Of  necessity  this  work  is  thrust 
upon  some  missionaries.  They  must  help.  Ignorance  of  health  laws 
is  characteristic  and  the  death  rate  is  appalling.  Now  we  have  pul- 
monary diseases  there  which  are  perhaps  the  most  frequent  causes  of 
death,  often  induced  by  sitting  down  in  the  damp,  chilly  night  air  to 
cool  off,  after  a  vigorous  dance.  Malaria  affects  the  natives  as  well  as 
the  European  and  is  responsible  for  many  of  their  early  deaths.  There 
are  many  ulcer  cases.  The  teeth  of  the  natives  are  good,  but  the  teeth 
of  the  Europeans  are  decidedly  bad.  Take  a  course  in  dentistry,  or  at 
least  know  how  to  pull  teeth,  for  missionaries  have  to  come  home 
sometimes,  spending  hundreds  of  dollars,  to  have  their  teeth  attended 
to.  Broken  limbs  are  plentiful,  caused  principally  from  falling  from 
slimy  palm  trees  during  the  rainy  season.  Women  go  off,  accom- 
panied only  by  a  female  friend,  to  some  secluded  place  outside  the 
town  to  give  birth  to  their  children. 

The  fetich  priest  has  some  medical  knowledge  which  he  invariably 
uses  in  connection  with  sorcery.  I  have  seen  them  bleeding  a  sick 
native  with  fifteen  or  twenty  cups.  A  poor  woman  whom  I  knew  of 
at  one  time  was  being  treated  by  the  fetich  priest,  who  was  sucldng  the 
blood  from  her  with  his  mouth  and  she  dying  all  the  time,  while  he  was 
pretending  to  help  her.  I  knew  of  one  case  that  they  treated  success- 
fully. A  chief  with  a  bad  dysentery,  who  had  been  treated  vainly  by 
several  fetich  priests;  at  length  another  priest  was  called  in  and  he 
dug  an  oval-shaped  hole  in  the  ground  and  plastered  the  sides  of  it, 
put  cold,  spring  water  in  and  sat  the  naked  chief,  almost  expiring, 
down  in  the  hole,  and  the  man  recovered  and  is  living  to-day.  He  had 
been  sick  two  weeks  before  that. 

I  went  into  a  town  one  day  where  the  son  of  the  chief  had  just 
fallen  into  a  faint,  caused  by  heart  trouble.  His  friends  had  rushed 
and  picked  him  up  and  thrown  cold  water  over  him  and  sat  him  bolt 
upright.  He  would  have  died,  I  dare  say,  in  several  minutes  if  I  had 
not  come  along  at  that  time.  I  said:  "Give  me  this  patient!  I  will 
help  him."  I  took  him  home,  laid  him  on  Ms  back,  with  a  pillow 
between  his  shoulders,  and  gave  him  some  quinine;  but  the  buzzing  of 
the  quinine  told  him  he  was  dying;  my  thermometer  told  me  that  he 
was  all  right;  his  fever  had  gone;  there  was  no  trace  of  it.  He  wanted 
to  go  home  and  I  said:  "You  stay  here!  If  you  go  home  and  die 
your  people  will  blame  me  for  killing  you.  You  stay  here  and  get 
well,"  and  he  recovered. 

The  plan  of  work  most  successful  we  have  found  is  to  exact  of  all 


492  The  Student  Missionary  Appeal 

who  are  able  to  pay  a  fee.  Many  do  not  esteem  that  which  cost  them 
nothing  and,  moreover,  despise  the  missionary  as  a  fool  for  giving  to 
those  who  can  afford  to  buy.  In  addition  to  the  fee  they  must  attend 
early  morning  service  in  the  chapel.  After  they  have  heard  God's 
Word  they  are  attended  to  in  turn,  those  having  ulcers  going  outside 
the  grounds  and  cleansing,  as  far  as  possible,  with  water  before  getting 
attention.  We  do  for  them  what  they  cannot  do  for  themselves;  we 
do  for  them  nothing  which  they  can  attend  to.  Many  who  would  not 
trouble  to  step  over  our  doorsill  to  hear  the  gospel  will,  when  ill,  make 
great  efforts  to  come  or  be  brought  by  friends  to  get  the  treatment 
which  follows.  Patients  who  can  stop  with  friends  in  near-by  towns 
must  do  so,  but  a  hospital  is  necessary  for  many  cases.  Some  need 
watching.  At  a  critical  stage  a  woman  left  her  bed  by  the  fire  and 
went  out  to  lay  upon  a  mat  in  the  open;  the  result — a  funeral.  Some 
who  should  show  signs  of  improvement  but  do  not  are  found  secreting 
the  medicine  and  turning  it  over  to  a  fetich  priest.  It  has  been  found 
not  advisable  to  sell  medicine  to  be  taken  away;  it  should  be  adminis- 
tered by  the  trustworthy  only. 

The  time  to  get  training  is  before  you  go  to  the  field.  A  great 
many  missionaries  have  had  to  get  their  training  on  the  field  or  after 
they  come  back,  but  other  claims  are  so  pressing  on  the  field  that  they 
cannot  get  a  proper  training.  The  time  for  the  young  man  and  young 
woman  to  get  a  medical  training  is  before  they  go,  and  thus  avoid 
having  to  dig  out  lots  of  things  for  themselves  which  have  all  been 
dug  out  before.  Train  for  the  field  to  which  you  intend  to  go.  Be 
definite.  Of  course  all  that  is  acquired  here  theoretically  must  be 
supplemented  by  practice  abroad. 

Adaptability  is  especially  desirable.  Professional  pride  or  pre- 
conceived ideas  should  not  hinder  one  from  cutting  away  a  cancerous 
groAvth  with  an  old  razor,  as  we  have  had  to  do,  when  no  better  instru- 
ment is  obtainable.  Although  professionally  fitted  to  give  advice,  one 
should  not  be  above  taking  it  as  a  young  missionary,  especially  from 
those  who  have  had  years  of  practical  experience — as  so  many  methods 
of  treatment  must  be  adapted  to  suit  changed  conditions  and  climate. 

The  climate  of  the  Congo  is  a  fatal  climate  to  many.  Congo  is 
said  to  be  the  white  man's  graveyard.  I  thank  God  that  I  lived  there 
five  years  and  got  home  alive.  But  some  missionaries  are  living  who 
have  a  record  of  fifteen  years  and  with  proper  care  and  nourishment 
may  live  longer  than  that. 

Eemember  that  your  influence  for  Christ  there,  should  He  per- 
mit you  to  go,  would  be  a  hundredfold  greater  than  here.  I  would 
rather  be  a  missionar}'-  in  the  Congo  than  in  Cleveland,  because  I  am 
needed  there.     Be  a  practical  Christian  and  join  the  great  minority. 


Medical  Missions  493 

THE  CLAIMS  OF  MEDICAL  MISSIONS  ON  COLLEGE  MEN 
George  D.  Dowkontt,  M.  D. 
Mr.  Chairman  and  Friends:    I  might  appeal  to  the  natural  sym- 


pathy, heroism,  ambition  and  daring,  to  be  found  to  a  greater  or 
extent  in  every  man,  and  it  would  perhaps  be  comparatively  easy  to 
arouse  the  merely  philanthropic  spirit  in  you,  which  the  awful  needs 
of  the  suffering  millions  in  heathen  lands  is  well  calculated  to  inspire 
and  stimulate.  But  to  present  to  you,  as  Christian  men,  inducements 
of  this  sort  would  be  lowering  the  standard  wliich  every  truly  Christian 
man  who  desires  to  serve  his  Lord  by  serving  his  fellow-man  has 
set  up. 

Some  ten  years  since,  at  Northfield,  I  ventured  to  suggest  as  a 
motto  for  this  Student  Missionary  Movement  the  words,  "Saved  to 
Serve,"  which  motto  I  would  emphasize  to-day  as  expressive  of  the 
true  missionary  spirit,  which  still  characterizes  this  Movement.  "Let 
my  people  go,  that  they  may  serve  Me"  was  the  command  of  Jehovah 
to  Pharaoh  by  Moses.  The  man  who,  being  saved  from  a  wreck,  runs 
away  to  enjoy  his  salvation,  leaving  his  felloM's  to  perish  whom  he  in 
turn  might  save,  is  scarcely  worth  a  better  fate  than  to  be  thrown  back 
into  the  sea  from  whence  he  has  been  rescued. 

Some  day  the  great  difficulty  will  be,  when  we  see  things  as  they 
really  are,  in  the  white  light  of  eternity,  not  how  to  obtain  forgiveness 
from  God  or  of  our  fellow-man,  but  to  forgive  ourselves  for  our  misera- 
ble cowardice  and  selfish  meanness  in  neglecting  our  duty  to  God  and 
our  fellow-man  in  the  present,  here  and  now.  The  truly  Christian 
man  must  act  from  the  highest  and  purest  of  motives  free  from  self- 
interest  if  he  would  obey  and  follow  the  man  Christ  Jesus  and  obtain 
success  in  the  highest  and  best  sense  as  a  missionary. 

In  considering  the  special  claims  this  cause  has  upon  college  men 
I  would  say  that  the  most  cogent  argument,  outside  of  direct  scrip- 
tural claims,  is  the  terrible  suffering  and  crying  need  for  Christian 
physicians  in  heathen  lands  in  contrast  to  the  almost  surplusage  of 
doctors  in  this  land.  Wliat  are  the  facts?  In  the  United  States  we 
average  one  doctor  to  every  five  hundred  of  the  population.  Four 
thousand  to  each  of  our  seventy  millions.  In  heathen  lands  there  are 
laboring  to-day  among  one  thousand  millions  or  more  only  five  hun- 
dred men  and  women  legally  qualified  as  medical  missionaries.  And 
these  represent  every  Protestant  missionary  Board  and  society  in  ex- 
istence. Here  a  young  Christian  physician  starting  into  practice  has 
to  wait  days,  weeks  and  even  months  for  patients  to  come  to  him, 
while  in  these  neglected  lands  thousands  are  waiting  for  Mm  to  come 
to  them,  as  they  patiently  look  up  to  heaven  and  cry  in  their  misery: 
"'Come  over  and  help  us." 


494  The  Student  Missionary  Appeal 

It  would  be  totally  unworthy  the  cause  of  Christian  missions  to 
urge  you  to  go  to  their  aid  in  order  to  "see  the  world/'  gain  knowledge 
and  experience  by  practicing  upon  the  heathen,  or  obtain  fame  and  fol- 
lowing thereby.  What  may  be  urged  upon  your  earnest  attention  as 
thoughtful,  educated,  consecrated  Christian  men  is  that  you  may  illus- 
trate the  gospel  to  these  people  and,  by  skillful,  sympathetic  acts, 
lessen  the  vast  sum  of  human  suffering  and  misery  as  it  has  been  de- 
picted to  you  here  to-day. 

The  features  of  the  need,  the  urgency  of  the  call,  the  command 
and  example  of  Christ,  these  are  the  most  potent  of  all  claims  that  can 
be  advanced  as  arguments  for  you  to  prayerfully  consider. 

I  am  here  reminded  of  the  fact  that  there  is  a  danger  in  regard  to 
medical  work  which  does  not  apply  to  other  branches  of  mission  effort. 
It  is  this:  Men  and  women  may  have  their  hearts  touched  by  s}Tn- 
pathy  for  the  suffering  body  to  the  oveiiooldng  or  undervaluing 
of  the  perishing  soul.  A  case  in  point  is  the  Dufferin  Medical  Associa- 
tion in  India.  A  lady  medical  missionary,  Miss  Beilby,  successfully 
treated  a  native  princess  in  that  land.  The  princess  had  her  sym- 
pathies aroused  in  behalf  of  her  suffering  sisters  in  India  and  she 
adorned  her  beloved  physician  with  a  magnificent  locket  and  chain,  the 
locket  containing  a  letter  to  Queen  Victoria.  Miss  Beilby,  arriving  in^ 
England,  presented  the  letter  to  the  Empress  Queen,  who  in  turn  tele- 
graphed Lady  Dufferin,  wife  of  the  Viceroy  of  India,  to  know  if  those 
things  were  so  and  what  could  be  done.  The  Dufferin  movement  was 
started  and  thousands  of  dollars  were  given  by  Christian  people  to  aid 
it.  Hospitals  and  dispensaries  were  built  and  opened,  but  only  then 
was  it  discovered  that,  when  accepting  money  from  native  princes  and 
others.  Lady  Dufferin  had  agreed  that  the  patients  should  not  be  ap- 
proached u.pon  the  subject  of  religion.  So  it  came  to  pass  that  earnest 
Christian  women  doctors  had  to  withdraw  from  a  work  in  which  their 
hands  and  heads  might  be  engaged,  but  their  hearts  and  lips  must  be 
sealed.  Body  and  soul — soul  and  body — the  whole  being  Christ  sought 
to  save;  so  must  we  who  follow  Him. 

We  speak  of  "the  key  to  the  situation":  The  key  by  which  we  can 
alone  find  entrance  to  many  of  these  lands  and  peoples  is  medical 
skill.  This  key  is  in  the  hands  of  the  Christian  Church;  let  her  hold  it 
fast  and  use  it  well.  Further,  I  am  aware  that  men  are  often  incited 
to  heroism  without  any  direct  command  of  Scripture,  and  that  the 
doing  of  "a  kindly  deed"  is  oft  its  best  reward.  A  house  is  on  fire; 
the  flames  crackle  and  roar  around  a  helpless  mother  and  her  babe. 
Instantly  all  of  our  powers  as  men — mere  human  beings — are  aroused 
to  earnest  action.  We  need  no  direct  scriptural  warrant  or  other  argu- 
ment to  urge  us  forward.    No  incentives  are  necessary;  nor  is  there 


Medical  Missions  495 

time  to  question  the  motives  which  impel  us  to  action.  We  see  two 
things — the  clanger;  the  need  for  help.  These  are  our  ''call" — we  obey. 
We  save  life — that  is  our  reward.  If  after  saving  life,  however,  we  can 
and  do  lead  the  saved  to  Christ  Jesus  for  eternal  salvation,  then  His 
jo}^,  their  joy,  and  ours  also  is  complete.  There  is  much  truth  in  the 
statement  that  "'Doing  good  is  its  own  reward."  Equally  is  it  true  that 
doing  the  helpless  good  brings  the  highest  reward.  No  man  ever  per- 
formed a  truly  heroic  act  without  being  fully  compensated  in  his  own 
heart  by  the  knowledge  of  a  deed  of  kindness  done.  Decorations  may 
adorn  Ms  manly  breast,  but  these  are  mere  trinkets  to  the  true  hero. 

I  cannot  refrain  from  expressing  one  thought  which  has  impressed 
me  particularly  at  this  conference,  viz.:  That  a  large  proportion  of 
the  delegates  here  assembled  have  one  most  important  question  press- 
ing heavily  upon  their  hearts.  Many  of  them  have  come  to  this  con- 
ference to  have  that  question  answered  and  their  one  problem  solved. 
It  is,  that,  like  Saul  of  Tarsus,  they  desire  and  pray,  "Lord,  what  wilt 
Thou  have  me  to  do?"  To  such  I  would  say:  Go  on  asking  until  the 
answer  comes  and,  "Whatsoever  He  saith  unto  you,  do  it."  The  pri- 
vate soldier  may  not  speak  to  his  general,  but  to  his  sergeant;  yet  all 
may  come  to  the  King  of  Kings  and  Captain  of  their  salvation,  and  ob- 
tain His  direct  commands,  for  He  giveth  "to  every  man  his  work." 
Let  me  express  my  sympathy  with  young  men  in  that  condition  of 
mind,  for  I  fully  recognize  the  fact  that  the  more  they  see  and  hear  of 
the  different  fields,  of  the  needs  of  the  peoples,  of  the  varied  agencies 
employed,  the  more  are  they  likely  to  be  bewildered;  but,  be  assured 
that  sooner  or  later  He  will  make  known  His  will  to  every  earnest  man 
who  desires,  above  all  else,  to  know  and  to  do  it.  God  has  a  place,  a 
plan,  a  work,  a  reward  for  evei-y  true  servant  of  His  who  yields  himself 
to  Him  in  body,  soul  and  spirit.  Be  it  your  one  business  to  discover 
His  mind  concerning  you. 

Let  me  now  call  your  attention  to  the  greater  claims — or 
grounds  for  them — which  medical  missions  have  upon  college  men. 
First,  you  have  had  more  done  for  you  and  given  to  you  than  others; 
second,  you  can  do  better  and  give  more  than  others. 

The  time  has  long  since  passed  when  it  dare  be  said,  "Anything, 
or  any  man,  will  do  for  a  missionary."  Never  was  there  a  greater  false- 
hood uttered  and  nothing  has  so  "nailed  the  lie"  as  this  very  mission- 
ary movement  among  the  college  students  of  the  world. 

The  simple  fact  is,  the  cause  is  so  great  and  the  need  so  vast  and 
varied  that  only  the  best  men  should  go.  Some  of  our  medical  mis- 
sionaries have  done  their  chief  work  as  translators  and  teachers.  Dr. 
Osgood  translated  the  whole  of  Gray's  "Anatomy"  into  Chinese,  and 
Dr.  Samuel  Green,  of  Ceylon,  translated  several  medical  works  into  a 


496  The  Student  Missionary  Appeal 

language  spoken  by  millions  in  India,  and  trained  and  taught  a  hun- 
dred or  more  men  who,  like  himself,  "healed  the  sick  and  preached  the 


It  is  true  that  God  has  called  men  like  William  Care}'',  from  the 
shoemaker's  bench,  and  trained  them  Himself  for  His  service  in  His 
own  peculiar  college  of  struggle  and  school  of  adversity.  He  may  have 
to  say,  however,  to  m^any  a  man  of  learning  some  day:  "I  called,  but 
ye  refused/'  The  Son  of  God  audibly  called  the  rich  young  ruler  with 
whom  He  stood  face  to  face  to  follow  Him  and  have  "treasures  in 
heaven."  But  we  read,  "He  went  away  sorrowing."  Yes,  and  he  left 
a  fellow  young  man  with  sorrow  in  His  heart  as  He  looked  longingly 
after  the  one  who  had  turned  "a  deaf  ear"  to  His  impassioned  appeal. 

Look  at  the  one  God  seems  to  have  "called"  to  take  the  place  of 
Judas  the  traitor.  There  he  stands,  the  Christian  hero,  Paul,  the  col- 
lege student  and  pupil  of  the  famous  Gamaliel.  Look  at  that  marvel- 
ous man!  You  may  indeed  look  and  wonder  at  his  every  turn  and  ex- 
perience. Oh,  Christian  men,  college  men,  if  you  want  an  ideal  "col- 
lege man"  as  an  example,  not  before  his  Divine  Master,  but  a  man  like 
unto  ourselves,  in  his  simple  humanity,  following  after  Him,  then  study 
Paul's  wonderful  life  and  teachings,  from  the  first  step,  in  his  career 
to  the  end  of  it.  From  the  time  when  God  showed  him  "what  great 
things  he  must  suffer"  so  that,  like  his  Divine  Master,  he  suffered  by 
anticipation  as  well  as  in  the  awful  realization  to  his  death.  Where  in 
any  history  can  be  found  such  a  record  of  devotion  through  terrible 
suffering  to  the  death?  God  knew  His  man — He  knows  us  all — and 
He  knew  that  to  set  before  that  great  soul  dangers,  hardships  and  suf- 
ferings was  to  captivate  it  to  His  glorious  cause.  There  are  men  among 
you  here  to-day,  I  firmly  believe,  who  could  be  taken  for  Christ  and 
His  cause  in  no  readier  way  than  to  tell  of  danger  and  difficulty  as  well 
as  need.  You  are  not  asking,  Where  can  I  get  the  easiest  position  in 
life?  Where  escape  the  most  danger?  Where  live  in  the  greatest  com- 
fort? Where  obtain  the  largest  salary?  ISTo!  Such  questions  no  true 
missionary  ever  asks  any  more  than  does  the  true  soldier  or  sailor  who 
serves  for  his  country's  good.  For  the  true  soldier  or  sailor  to  be  as- 
signed to  a  post  of  danger  is  to  be  given  the  post  of  honor.  Koehler, 
the  brave  sailor  shattered  by  the  recent  awful  explosion  on  the  Maine, 
who  this  week  died  in  a  hospital,  was  the  man  of  whom  his  captain, 
the  brave  Sigshee,  said:  "Whenever  there  was  a  difficult  or  dangerous 
duty  to  be  done  we  knew  our  man;  it  was  brave  Koehler,"  and  the 
man  was  thus  honored  as  he  could  not  be  in  any  other  way. 

One  of  the  grandest  statements  we  have  heard  in  this  convention 
was  made  l)y  Mr.  Thornton,  of  England,  who  told  us  that  the  number 
of  Student  Missionary  Volunteers  who   were  studying  medicine  in 


Medical  Missions  497 

Great  Britain  was  in  excess  of  those  studying  theology.  And  how  has 
this  come  about?  Largely  perhaps  from  the  example  of  such  men  as 
Harold  Schofield,  who  took  every  prize  within  his  possible  reach.  Dur- 
ing his  course  he  obtained  nearly  $6,000  in  cash  prizes  in  England  in 
addition  to  many  others  in  kind.  There  was  before  him  at  home  the 
grandest  career  possible  to  man,  but  he  turned  his  back  upon  fame  and 
fortune,  ease  and  luxury  and  went  to  inland  China  to  minister  there. 
May  many  such  men  follow  his  example,  even  as  he  followed  Christ. 


THE  CLAIMS  OF  MEDICAL  MISSIONS  ON  COLLEGE  WOMEN 

Miss  Grace  M.  Kimball,  M.  D.,  formerly  of  Turkey 

In  the  first  place,  we  who  have  had  to  deal  with  college  women, 
or  are  college  women,  know  very  well,  as  do  college  men,  that  one  of 
the  hardest  things  that  comes  to  a  young  man  or  young  woman  in  his 
or  her  life  is  to  decide  what  to  do.  That  is  true  in  ninety-nine  out  of 
one  hundred  cases.  They  are  earnest,  they  are  ardent;  they  want  to 
be  useful,  but  what  shall  they  do?  The  world  seems  singularly  full 
of  workers,  and  there  seems  to  be  singularly  little  to  do  that  they  can 
at  the  first  get  hold  of.  I  believe  that  this  is  providential;  I  believe 
that  it  is  right  that  it  is  so;  so  that  those  who  struggle  shall  attain. 
Now,  there  is  one  opportunity  that  does  not  present  these  obstacles, 
and  it  is  an  opportunity,  not  so  much  a  claim,  let  me  say,  as  a  glorious 
opportunity,  where  there  are  none  of  these  obstacles,  where  the  field 
is  not  already  filled,  where  it  is  not  hard  to  get  in,  not  hard  to  find 
work  to  do,  and  that  field  and  that  opportunity  is  medical  missions. 

Now  as  to  the  opportunity  in  this  field.  I  suppose  that  if  we  were 
to  say  that  if  ninety-five  per  cent  of  all  the  college  graduates  and  grad- 
uates of  medical  schools  were  to  go  to  the  foreign  field  the  proportion 
of  those  going  to  those  remaining  would  be  about  equivalent  to  the  pro- 
portion of  opportunity  for  medical  men  and  women  at  home  and  the 
opportunity  of  medical  men  and  women  abroad.  Ninety-five  per  cent 
of  the  opportunity  for  medical  men  and  women  is  abroad.  Five  per 
cent  is  at  home.  Take  out  of  Cleveland,  with  its  400,000  inhabitants, 
every  doctor  but  one  or  two  and  you  have  a  very  good  picture  of  the 
opportunity  of  the  medical  missionary.  But  add  to  that  the  fact  that 
you  are  dealing  not  with  populations  who  know  the  rules  of  hygiene 
and  laws  of  health.  Imagine  the  population  as  densely  ignorant  as  the 
people  of  whom  we  have  heard  this  afternoon,  and  then  think  of  the 
opportunity  there  is  for  the  medical  missionary  in  these  foreign  fields. 

Now,  as  we  look  forward  to  our  life  work,  I  would  like  to  speak 
very  definitely  to  the  young  women  who  are  in  college  and  in  medical 


498  The  Student  Missionary  Appeal 

colleges.  As  has  been  said,  we  do  feel  that  these  meetings  to  which 
we  have  come  are  speaking  loudly  and  deeply  to  the  hearts  of  all  those 
who  are  young  and  about  to  decide  their  future.  It  is  a  crucial  time 
to  you  who  have  not  decided.  There  are  calls  put  forth  to  the  evan- 
gelistic work,  calls  in  the  educational  field,  calls  in  the  medical  field. 
This  plea  for  the  medical  field  is  one  that  I  make  with  my  whole  heart 
and  with  no  reserve,  seeing  as  few  obstacles  to  it  as  any  field  that  I 
know  of  in  the  world,  and  I  know  whereof  I  speak,  because  I  have 
spent  years  abroad  as  a  medical  missionary.  I  know  its  difficulties 
and  I  know  also,  thank  God,  its  joys.  Now  you  have  in  your  hearts 
this  const-ant  debate  as  to  what  you  are  going  to  do.  Your  being  here 
is  a  testimonial  that  you  are  earnest,  that  you  are  Christians,  and  that 
you  are  bound  to  do  something  in  the  world.  You  are  here  in  this 
medical  meeting  because  you  have  leanings  toward  medical  work. 
Now  I  am  going  to  say  to  you  what  probably  you  have  heard  a  great 
many  times,  and  I  say  it  clearly  and  calmly,  with  the  knowledge  of  all 
its  difficulties,  with  the  knowledge  of  all  its  dangers,  with  the  knowl- 
edge of  all  its  disappointments,  with  a  knowledge  of  it  all  around,  T 
say  that  the  life  of  a  medical  missionary  is  a  life  that  angels  might 
envy,  and  I  flatter  myself  a  very  unpoetic  and  very  cold  and  practical 
woman.  I  have  seen  some  rough  times;  I  have  seen  pestilence;  I  have 
seen  famine;  I  have  seen  war,  and,  in  the  face  of  it  all,  I  say  it  is  a  work 
that  angels  might  envy,  and  I  believe  they  do  envy  us.  It  is  a  work 
to  which  you  can  go  forward  every  morning  feeling  your  great  de- 
ficiencies, but  feeling  at  the  same  time  that  you  are  doing  a  work  that 
you  can  go  out  to  without  any  questioning,  without  any  solicitation, 
without  any  misgivings.  You  know  that  it  is  the  work  that  Christ 
Jesus  did  upon  earth;  you  know  it  is  the  work  He  would  have  us  do 
now.  You  go  out  feeling  your  own  deficiencies  to  cope  with  what  you 
may  meet  before  night  comes;  wishing  so  deeply  and  ardently  that 
you  knew  more,  that  you  had  more  skill,  that  you  were  omniscient  and 
all-powerful,  that  you  had  something  of  that  Divine  touch  of  healing 
that  our  Lord  had,  that  you  could  by  some  power,  so  much  more  subtle 
and  so  much  more  powerful  than  the  drugs  and  the  crude  instruments, 
battle  with  the  disease  and  the  suffering  that  is  coming  to  you;  but 
all  the  same  you  go  about  it  in  a  very  heroic  frame  of  mind,  knowing 
down  deep  in  your  hearts  that  Christ  has  sent  you  out  to  that  work 
and  that  it  is  a  work  that  He  loved  to  do. 

If  you  have  arrived  at  that  stage,  wherever  you  are  in  your  col- 
lege course,  that  you  think  you  would  like  to  study  medicine  let  me 
say  to  you  one  thing:  No  man  or  woman  should  ever  enter  a  medical 
college  without  having  for  his  or  her  primary,  fundamental  reason  a 
desire  to  unselfishly  and  with  self-sacrifice  do  good.     That  will  lead 


Medical  Missions  499 

you  into  these  fields  of  wliieli  we  liave  lieard,  and  you  will  find,  instead 
of  the  more  or  less  demoralizing  struggle  which  our  doctors  have  here 
in  America  to  get  a  living,  where  we  are  overstocked  with  doctors, 
where  every  one  is  struggling  for  patients,  your  patients  will  be  hunt- 
ing for  you  by  scores  and  hundreds  and  thousands.  No  missionary 
can  ever  travel,  be  he  doctor  or  be  he  preacher,  without  being  followed 
by  hundreds  of  people  who  believe  that  he  can  help  them.  You  en- 
camp at  night  after  a  hard  caravan  journey  through  the  day,  and 
immediately  there  gathers  about  your  tents  those  who  say:  "Is  there 
a  doctor  here?  You  are  foreigners,  you  must  have  a  doctor.  This 
one  is  sick  and  that  one  is  dying.  There  is  one  sorely  beset  with  some 
pain  and  distress."  And  so  they  come  to  us.  The  field  is  ripe  for 
the  harvest. 

Now  one  word  more  in  regard  to  the  preparation  for  this  work, 
for  a  woman  doctor  is  just  as  good  as  a  man  doctor  in  the  foreign 
field.  The  sex  line  is  not  drawn,  and  a  woman  can  do  virtually  all 
that  a  man  can  do,  and  she  can  do  in  almost  all  countries  a  peculiar 
work  that  no  man  can  do,  because  of  the  separation  of  the  women.  I 
have  been  the  only  missionary  doctor  in  my  own  station  in  Turkey 
for  long  periods  of  time,  and  I  had  to  give  up  my  resolution  not  to 
treat  men,  for  I  found  that  I  simply  had  to  treat  men.  They  would 
come  to  me  and  say:  "I  am  your  brother  and  I  have  this  and  that 
claim  upon  you;"  "My  girl  is  in  your  school,"  or  whatever  was  the 
claim.  The  claim  that  was  in  my  mind  was.  You  are  my  brother  and 
the  pain  hurts  you  just  as  much  as  it  does  a  woman,  so  I  went  to  the 
men  and  practiced  among  the  men,  and  I  say  to  you  that  men  are  very 
nice  patients.  It  is  best  not  to  draw  too  fast  lines  as  to  whom  you  will 
treat  and  not  treat.  Treat  any  one  you  can  treat.  Show  your  love  for 
them  by  healing  their  diseases.  Another  thing  I  would  say  is  that 
because  you  are  a  woman  don't  think  that  an  inferior  outfit,  an  in- 
ferior preparation  will  do  you.  Don't  think  that  you  are  simply  going 
out  to  treat  a  certain  line  of  diseases.  Don't  think  that  for  a  moment. 
Make  your  preparation  just  as  broad  and  just  as  scientific  as  a  man 
does,  and  don't  disgrace  us  women  by  thinking  that  anything  is  good 
enough  for  a  woman.  We  never  can  get  where  some  of  us  think  we 
may  get  eventually — that  is  to  say,  shoulder  to  shoulder  with  men  in 
the  opportunities  and  responsibilities  of  life,  until  we  are  prepared  for 
it.  Don't  go  out  too  soon.  Don't  hurry  out.  The  heathen  world  has 
been  going  on  for  several  years  before  you  and,  although  we  regret  it, 
it  can  go  on  one  or  two  years  longer.  Let  it  go  on,  and  go,  when 
you  go,  thoroughly  prepared.  Learn  to  do  all  you  can  and  get  your 
preparation  solid  and  firm  under  your  feet  before  you  go  and  then 
when  you  go  take  everything  that  comes. 


500  The  Student  Missionary  Appeal 

Let  none  of  you  go  out  to  treat  everybody  that  comes  without 
compensation.  This  leads  me  to  another  point,  and  that  is  that  any 
medical  man  or  woman  who  is  actuated  by  the  love  of  God  and  not 
the  love  of  gain  can  go  out,  if  failing  to  be  sent  by  a  Board,  and  earn 
a  living  and  do  an  immense  amount  of  good  to  those  people  as  a  mis- 
sionary. There  is  no  country  where  a  medical  missionary  cannot  earn 
his  or  her  bread  and  butter.  They  can  earn  money  enough  out  of 
very  small  fees.  We  used  to  charge  five  and  ten  cents  in  Turkey  for 
consultation  and  medicine,  and  out  of  that  we  did  hundreds  of  dollars 
worth  of  free  dispensary  work.  Don't  give  away  your  services  if  they 
are  able  to  pay,  for  what  they  get  for  nothing,  be  it  Bible  or  be  it 
medicine,  whatever  it  be,  is  worth  little  to  them.  If  they  pay  for  a 
bottle  of  medicine  they  are  very  likely  to  take  it;  if  they  do  not  they 
are  very  likely  to  throw  it  away. 

If  you  are  looking  for  a  vocation,  if  you  are  looking  for  a  work  to 
do,  think  of  this  work  and  let  the  love  of  Christ  constrain  you  to  go 
and  give  that  love  to  other  people  and  I  assure  you  that  you  will  have 
the  promise  fulfilled  to  you  that  he  who  giveth  up  houses  and  lands 
and  home  and  friends  for  the  gospel's  sake  receive  an  hundred-fold, 
pressed  down  and  running  over.  I  would  to  God  that  there  were  in 
this  room  a  great  many  young  women  as  well  as  young  men  who  will 
say  this  afternoon:     "I  will  do  it." 


HOW  TO  AWAKEN  AND  MAINTAIN  AN  INTEREST  IN  MEDI- 
CAL MISSIONS  IN  OUR  MEDICAL  COLLEGES 

W.  Harley  Smith,  M.  D.,  of  the  Canadian  Colleges'  Mission 

In  discussing  this  subject  that  has  been  assigned  me  I  intend  to 
proceed  in  this  order: 

I.  How  to  awaken  an  interest  in  missions  in  colleges. 

II.  How  to  maintain  this  interest. 

III.  What  facts  and  circumstances  are  peculiar  to  medical  mis- 
sions in  medical  colleges? 

I  adopt  tliis  plan  because  I  consider  that  the  methods  of  initiating 
and  carrying  on  foreign  missionary  interest  in  colleges  in  general  apply 
in  almost  every  detail  to  medical  colleges  in  particular.  Medical  stu- 
dents are  men  made  of  the  same  stuff  as  are  the  students  in  other 
professional  colleges  and  in  our  arts  faculties,  no  better,  no  worse,  as 
easily  approachable,  as  susceptible  to  good  influences.  The  cliief  dif- 
ferences appertain  to  their  peculiar  studies,  especially  the  large  vol- 
ume of  their  clinical  work,  and  to  the  fact  that  they  are  nearer  the 
point  at  which  they  begin  their  life  work  than  are  the  arts  students. 


Medical  Missions  501 

First — How  arc  we  to  awaken  an  interest  in  missions  in  a  col- 
lege not  yet  aroused?  I  lay  down  here  the  basal  principle  that  prior 
to  any  attempt  to  awaken  such  a  specific  interest  we  must  have  the 
students  organized  in  some  sort  of  Christian  association,  laying  its 
roots  deep  in  Jesus  Christ  Himself,  searching  the  Scriptures  daily  to 
know  His  will  in  full,  not  in  part  only,  endeavoring  to  build  up  its 
members  into  a  complete  likeness  to  its  great  Head.  To  attempt  to 
kindle  the  missionary  interest  apart  from  this  broad,  sound  basis  is  to 
begin  at  the  wrong  end.  When  students  are  banded  together  for 
growth  in  grace  and  in  likeness  to  Jesus  Christ  they  will  inevitably,  if 
they  yield  to  the  Divine  guiding,  bring  forth  all  the  fruits  of  that 
gTOwth,  among  which  the  missionary  interest  will  have  its  true  place. 

The  need  of  some  organization  is  at  the  present  time  beyond  dis- 
pute. No  work  of  this  magnitude  and  importance  can  grow  without 
such  an  aid.  To  enforce  this  statement  I  need  only  remind  you  of  the 
great  falling  away  that  occurred  among  the  students  of  this  continent 
after  the  memorable  tour  of  Wilder  and  Forman  through  our  colleges 
in  1886-87,  before  the  organization  of  the  Student  Volunteer  Move- 
ment on  its  existing  basis.  The  other  helps  in  awakening  the  mission- 
ary interest,  traveling  secretaries,  missionary  libraries,  etc.,  we  shall 
consider  more  fully  when  discussing  the  second  division  of  our  subject. 

Second — How  are  we  to  maintain  the  interest  in  missions  in  our 
colleges? 

This  maintenance,  of  course,  is  inseparable  from  increase,  deepen- 
ing or  intensifying  of  the  missionary  interest.  In  this  department  of 
missions,  as  in  other  aspects  of  the  Christian  life,  there  can  be  no  main- 
tenance apart  from  growth.  How  few  of  our  colleges  are  realizing  the 
vastness  of  the  missionary  work  God  will  permit  them  to  accomplish 
if  they  will  only  work  heartily  as  unto  the  Lord!  Lukewarmness  in 
missions  is  far  too  prevalent  in  all  our  colleges.  How  can  we  arouse 
in  them  a  truly  Christ-like  zeal  and  passion  to  win  the  world  for  Him 
who  gave  His  life  for  us? 

1.  We  must  have  daily,  prayerful,  study  of  the  Holy  Bible,  under 
the  guidance  of  the  Holy  Spirit,  that  we  may  in  that  book  of  God's 
will  find  out  what  is  His  whole  will  for  our  lives,  present  and  future.  I 
consider  this  an  essential  condition  of  the  maintenance  of  missionary 
interest.  Give  me  the  college  where  Bible  study  is  a  marked  feature 
and  you  give  me  the  college  where  interest  in  missions  is  growing  con- 
tinually and  practical  results  are  being  accomplished. 

2.  Following  on  the  study  of  the  Word  there  must  be  a  diligent 
study  of  the  best  missionary  literature.  This  involves  the  maintenance 
in  the  college  of  an  interesting,  complete,  up-to-date  missionarA'' 
library,  renewed  from  time  to  time  with  the  very  best  works  that  are 


502  The  Student  Missionary  Appeal 

being  published.  This  library  should  be  readily  accessible  and  placed 
under  the  management  of  genuine,  broad  minded  students.  Too  often 
these  missionary  libraries  are  not  used  to  their  full  extent  by  the 
Christian  students.  To  overcome  this  difficulty  the  mission  band  or 
missionary  committee  (who  should  be  thoroughly  acquainted  with  the 
contents  of  the  library)  ought  to  bring  before  their  fellow-students  in 
a  skillful  manner  in  their  daily  contact  with  them  the  opportunity  for 
adding  to  their  knowledge  that  exists  ready  to  hand.  A  man  who  is 
full  of  the  subject  (without  making  himself  objectionable  by  unwise 
speaking)  can  easily  enthuse  many  of  his  fellows  and  get  them  to  be 
not  only  willing  but  anxious  to  read  along  the  same  lines  as  himself. 

3.  Closely  linked  with  this  method  is  the  adoption  of  the  Student 
Volunteer  Movement  mission  studies,  the  value  of  which  is  apparent 
without  argument. 

4.  "While  the  zealous  activity  of  the  local  leaders  may  accomplish 
much  in  keeping  up  the  missionary  interest,  it  is  proved  by  experience 
that  the  presence  at  regular  periods  of  traveling  secretaries  or  other 
representatives  of  the  Student  Volunteer  and  other  Movements  can 
aid  marvelously  in  developing  and  multiplying  the  interest.  These 
visits  should  be  made  at  least  once  a  year,  being  anticipated,  accom- 
panied and  followed  by  the  earnest,  systematic  prayers  and  efforts  of 
all  the  Christian  men  in  the  institution.  Constant  and  diligent  super- 
vision of  the  work  in  all  our  colleges  is  of  prime  importance. 

5.  Very  helpful  it  is  when  the  students  of  a  particular  college 
take  a  specific  interest  in  some  special  missionary.  The  students  in 
our  three  medical  colleges  in  Toronto  are  much  stimulated  by  the  re- 
sponsibility resting  upon  them  of  supporting  Dr.  R.  A.  Hardie,  the 
representative  in  Korea  of  the  Canadian  Colleges'  Mission.  Dr.  Har- 
die himself,  speaking  on  this  subject,  says:  "To  make  the  matter 
personal,  to  place  them  [the  students]  in  a  position  where  they  will 
think  of  and  work  and  pray  for  our  own  mission  and  our  missionaries, 
is  infinitely  more  effective  in  arousing  interest  than  anything  less 
definite  could  be."  And  Dr.  J.  T.  Gracey  refers  to  the  fact  that  in 
1897  the  colleges  and  seminaries  connected  with  the  Student  Volun- 
teer Movement  gave  forty  thousand  dollars  for  foreign  missions,  this 
money  coming  almost  entirely  from  between  eighty  and  ninety  insti- 
tutions, which  were,  in  whole  or  in  part,  sustaining  representatives  of 
their  own  on  some  foreign  mission  field.  Moreover,  the  influence  of 
this  overflowed  to  a  number  of  individual  churches,  which,  inspired 
by  this  example,  concluded  that  they,  too,  could  advance  their  con- 
tributions to  a  figure  which  would  enable  them  to  support  a  mission- 
ary of  their  own.  There  is  the  additional  fact  that  during  the  last 
year  or  two  numbers  of  young  people's  societies  have  had  their  inter- 


Medical  Missions  503 

ests  abundantly  deepened  by  undertaking  the  partial  or  entire  support 
of  an  individual  missionary, 

6.  Weekly  or  monthly  systematic  giving  is  a  great  aid  in  keeping 
up  the  interest.  It  is  to  be  preferred  in  almost  every  case  to  a  yearly 
contribution.  This  plan  can  be  successfully  adopted  and  can-ied  out 
in  our  colleges.  It  is  essential  to  have  careful,  faithful  collectors  who 
will  use  their  opportunities,  when  meeting  the  students,  not  only  to 
receive  their  financial  help,  but  also  to  turn  the  conversation  to  mis- 
sionary subjects.  This  plan  keeps  the  attention  fastened  on  the  mis- 
sion from  week  to  week,  whereas  by  the  yearly  method  it  is  only  di- 
rected in  that  channel  at  great  intervals.  We  have  this  plan  followed 
carefully  in  almost  all  the  sixty-five  institutions  in  our  Canadian  Col- 
leges' Mission.  W"e  have  special  blanks,  etc.,  for  the  purpose,  which 
I  have  not  time  to  describe. 

7.  Another  .help  which  we  have  put  to  the  test  with  success  is 
that  of  sending  our  students  out  during  vacation  and  on  their  way 
back  to  college  to  speak  about  our  mission  work  in  schools  and 
churches.  A  man  who  tries  to  stimulate  the  zeal  of  others  will  find 
his  own  interest  greatly  enhanced  and  will  take  a  greater  pleasure  in 
helping  the  work  when  he  returns  to  his  college  duties. 

8.  Too  often  our  volunteers  neglect  the  opportunities  they  have 
in  college  of  influencing  their  fellows,  waiting  for  their  departure  to 
their  foreign  field  to  exhibit  with  intensity  the  thought  and  desire 
that  is  filling  their  souls.  A  missionary  in  intention  should  at  once 
become  a  missionary  in  action.  No  man  can  appeal  to  his  fellows 
with  the  force  and  power  possessed  by  him  whose  life  is  entirely  given 
to  God  to  be  used  wherever  He  wills. 

9.  A  monthly  periodical  with  bright,  interesting  facts  about  the 
particular  mission  in  which  the  college  takes  a  part  can  be  a  great  aid. 
It  should  contain  at  fixed  periods,  in  every  issue  if  possible,  a  letter 
from  the  college's  missionary  giving  an  account  of  his  life  and  daily 
work  in  his  own  field. 

10.  Every  leader  in  the  missionary  department  should  consider 
it  an  important  part  of  his  duty  to  have  in  training  a  man  to  take  his 
place.  Only  thus  can  there  be  a  proper  growth  of  the  interest.  How 
often  have  we  been  forced  to  contemplate  a  falling  away  owing  to  the 
lack  of  a  properly  trained  leader  to  follow  in  the  steps  of  one  who 
wielded  a  great  influence  over  his  year.  Of  course  we  recognize  the 
fact  that  this  mission  work  is  God's  work,  and  in  a  certain  sense  is  not 
dependent  on  the  power  or  weakness  of  the  men  who  are  guiding  it. 
But  God  employs  human  instruments,  and  He  wills  that  we  should  use 
every  effort  to  supply  the  very  finest  instruments  available. 

11.  We  must  not  forget  the  value  of  the  regular  missionary  meet- 


504  The  Student  Missionary  Appeal 

ing,  well  planned,  well  conducted  and  followed  np  by  personal  work 
on  missionary  lines. 

12.  Nor  must  we  forget  the  help  to  be  derived  from  the  presence 
of  men  who  have  themselves  been  in  the  foreign  field.  Especially 
desirable  is  the  presence  of  the  man  who  is  supported  by  the  college. 
During  his  months  of  furlough  (while  we  must  have  regard  for  the 
recuperation,  physical  and  mental,  which  is  the  true  object  of  his 
return)  he  should  come  and  go  among  the  students,  in  personal  con- 
tact with  them  as  much  as  possible,  seeking  to  inspire  them  with  thy 
same  holy  impulses  as  have  filled  his  own  soul. 

Third — And  now,  what  facts  and  circumstances  are  peculiar  to 
medical  missions  in  medical  colleges?  The  plans  for  awakening  and 
maintaining  the  missionary  interest  already  suggested  apply  fully  to 
medical  colleges.  While  all  diligent,  true  students  are  busy  men, 
medical  students  have  perhaps  less  time  and  opportunity  than  other 
students  for  recreation  and  for  social,  literary  and  religious  gatherings. 
When  not  in  attendance  at  lectures  on  theory,  there  are  the  hours  to 
be  spent  in  dissecting  room,  laboratory  and  at  the  bedside.  How  much 
greater  the  need,  then,  that  time  be  snatched  for  the  cultivation  of  the 
soul!  As  some  one  has  said:  ''A  busy  man  never  lacks  time  for  any- 
thing that  he  seriously  wishes  to  do,  and  if  he  does  not  so  wish  he 
never  can  find  time."  Moreover,  the  medical  student  is  more  apt  to 
concentrate  his  energies  exclusively  on  his  medical  work  because  he  is 
on  the  threshold  of  his  life  work.  Shall  we  not,  then,  make  the  more 
desperate  and  more  prayerful  effort  to  instill  into  his  being  this  most 
necessary  element  of  love  for  all  his  fellow-men,  that  he  may  begin 
that  life  work  with  the  broadest,  most  liberal,  most  Christlike  motives 
in  his  heart! 

I  need  not  refer  to  the  special  way  in  which  medical  mission  work 
must  appeal  to  those  who  are  studying  the  human  body.  Here  we 
may,  by  chart  or  map  or  other  means,  show  the  crying  need  of  men 
and  women  to  relieve  suffering  of  fellow-creatures  in  the  dark  places 
of  the  earth;  the  awful  inequality  of  demand  and  of  supply;  the 
crowding  and  pushing  of  medical  men  on  this  Western  continent;  the 
dying  in  awful  agony  of  thousands  without  the  least  expectation  of 
human  relief  or  sympathy  in  those  great  countries  where  a  medical 
man's  life  will  count  for  infinitely  more,  both  in  time  and  eternity, 
than  it  will  ever  count  for  in  these  countries  so  abundantly  blessed  of 
God  with  all  the  privileges  of  the  gospel  and  its  civilization. 


Medical  Missions  605 

THE  SCRIPTURAL  CLAIMS  AND  SPIRITUAL  ENDS  OF  MEDI- 
CAL MISSIONS 

Walter  R.  Lambuth,  M.  D. 

THE  SCRirXUIJAL    CLAIMS    OF   MEDICAL   MISSIONS 

1.  The  Scriptural  claims  of  medical  missions  are  based  upon  a 
principle  which  inheres  in  the  very  nature  of  the  redemptive  scheme. 
The  gospel^  which  is  the  power  of  God  unto  salvation  to  every  one 
that  believeth,  has  a  mission  to  the  whole  man  and  not  to  a  part  of 
him.  There  must  be  a  healthy  body  for  the  abiding  place  of  a  clean 
heart  and  of  a  sound  mind  if  men  would  give  the  largest  and  highest 
expression  of  the  presence  and  power  of  the  Spirit  of  God  which  is  in 
them,  "Know  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost 
which  is  in  you,  wliich  ye  have  of  God,  and  ye  are  not  your  own?" 
The  gospel  has  a  mission  to  the  body  as  well  as  to  the  spirit  of  man, 
for  Christ  has  redeemed  both,  "For  ye  are  bought  with  a  price;  there- 
fore glorify  God  in  your  body  and  in  your  spirit,  which  are  God's." 
I  take  high  ground,  then,  not  only  for  the  body  as  a  matchless  instru- 
ment for  both  the  possession  and  expression  of  the  Divine  Spirit,  but 
for  the  physician  as  well,  who  is  called  to  minister  to  the  body. 

2.  The  example  of  the  Great  Physician.  The  Lord  Jesus  sounded 
the  keynote  of  His  mission  to  men  when  on  His  return  to  Nazareth  He 
read  in  the  s}Tiagogue,  "The  Spirit  of  the  Lord  is  upon  Me,  because  He 
hath  anointed  Me  to  preach  the  gospel  to  the  poor;  He  hath  sent  Me 
to  keal  the  broken  hearted,  to  preach  deliverance  to  the  captives  and 
recovering  of  sight  to  the  blind,  to  set  at  liberty  them  that  are  bruised, 
to  preach  the  acceptable  year  of  the  Lord." 

Matthew,  with  marvelous  insight  into  the  three  great  depart- 
ments of  Christian  service,  along  which  lines  the  gospel  was  to  be 
propagated,  summarizes  in  these  words:  "And  Jesus  went  about  all 
Galilee,  teaching  in  their  synagogues,  preaching  the  gospel  of  the 
kingdom  and  healing  all  manner  of  sickness  and  all  manner  of  dis- 
ease among  the  people."  ISTot  only  were  these  three  ministries  gath- 
ered up  in  the  life  and  work  of  the  first  and  greatest  Missionary,  but 
the  three  were  not  unfrequently  focused  upon  the  same  object.  The 
Divine  influence  traveled  along  the  three  great  avenues  of  man's 
nature  in  order  to  reach  the  citadel  of  his  soul, 

3.  The  command  of  the  King.  Three  times  the  word  of  com- 
mand was  given  to  minister  to  the  bodies  of  men.  When  the  twelve 
went  out  to  the  lost  sheep  of  the  house  of  Israel  it  was  with  the  words: 
"As  ye  go,  preach,  saying  the  kingdom  of  heaven  is  at  hand.  Heal 
the  sick,  cleanse  the  lepers."  When  the  seventy  in  a  wider  circle  were 
sent  two  by  two  into  every  city  and  place  He  repeated  the  words: 


506  The  Student  Missionary  Appeal 

"Heal  the  sick  that  are  therein  and  say  unto  them  the  kingdom  of  God 
is  come  nigh  unto  you."  When  the  great  and  final  commission  was 
given  to  the  apostles,  their  message  was  to  be  accompanied  and  re- 
enforced  by  signs:  "They  shall  lay  hands  on  the  sick  and  they  shall  re- 
cover." Our  conclusion  is  inevitable  that  the  work  of  medical  mis- 
sions is  the  development  of  gospel  principles  and  methods  and  is  a 
divinely  constituted  agency  for  evangelizing  the  world.  The  special 
provision  of  miraculous  power  for  the  apostolic  age  has  been  succeeded 
by  skilled  achievement  scarcely  less  wonderful,  and  is  the  outgrowth  of 
the  intellectual  life  and  force  of  Christian  nations,  enriched  and  re- 
enforced  by  the  thought  of  God.  The  highest  achievements  of  modern 
surgery,  which  are  scarcely  less  miraculous  than  the  works  of  healing 
of  the  apostolic  age,  may  be  justly  claimed  for  Christ  and  the  exten- 
sion of  His  kingdom,  for  they  are  the  products  of  Christianity — never 
being  found  among  heathen  nations. 

THE  SPIEITUAL   END   OF   MEDICAL   MISSIONS 

1.  The  spiritual  aim  and  end  of  medical  missions  is  to  save  souls. 
No  man  or  woman  should  think  of  offering  for  medical  missionary 
work  whose  supreme  desire  is  other  than  that  of  going  out  to  "seek 
and  to  save  that  which  is  lost." 

We  quote  from  a  high  authority  on  this  subject.  Dr.  John  Lowe, 
for  years  secretary  of  the  Edinburgh  Medical  Missionary  Society, 
wrote  the  following  as  his  deliberate  conviction:  "The  conviction 
par  excellence  of  a  medical  missionary  is  that  of  the  evangelist.  He 
claims  to  be  as  truly  a  missionary,  in  the  ecclesiastical  sense  of  the 
word,  as  his  ministerial  brother;  both  have  been  educated  and  trained 
for  the  same  great  work,  and  both  are  equally  unworthy  of  the  name 
they  bear  if  they  fail  to  make  evangelistic  work  the  grand  aim  and 
object  of  their  presence  in  the  mission  field." 

We  would  insist  upon  honest  work,  the  best  work  of  which  the 
best  qualified  man  is  capable.  He  should  be  a  master  of  the  highest 
technique  of  the  schools;  but  the  skilled  hand  and  experienced  eye 
should  be  dominated  first,  last  and  always  by  the  Spirit  of  Christ. 
It  is  by  the  constraint  of  this  Spirit  that  he  has  been  impelled  to  qual- 
ify for  and  engage  in  the  work.  His  high  purpose  has  been  the  estab- 
lishment of  the  Kingdom  of  God  in  the  hearts  of  men.  His  ministry 
to  the  body,  which  aims  at  soundness  of  physical  life,  is  but  the  ini- 
tial step  to  that  larger  and  widening  ministry  which  reaches  up 
toward  that  gift  of  spiritual  life  in  which  he  may  reverently  use  the 
words  of  his  Master:  "I  am  come  that  they  might  have  life,  and  that 
they  might  have  it  more  abundantly."  So  important  is  this  phase  of 
the  work  that  I  quote  Dr.  Lowe  once  more:     "We  emphasize  this  view 


Medical  Missions  507 

of  the  medical  missionary's  sphere  and  function;  first  and  foremost 
must  be  his  missionary  qualifications,  and  from  the  missionary  stand- 
point the  success  of  his  work  must  be  estimated.  This  is  no  theo- 
retical view  of  the  medical  missionary's  position.  No  true  missionary 
would  be  satisfied  with  any  other,  and  no  missionary  society  would  be 
justified  in  sending  forth  to  engage  in  this  ministry  a  missionary 
physician  whose  estimate  of  his  work  is  lower." 

2.  Another  phase  of  the  medical  missionary's  work  is  that  of  pio- 
neering for  those  who  are  to  follow.  In  unexplored  or  even  unoccu- 
pied regions  the  natives  are  superstitious  and  not  unfrequently  hos- 
tile. From  a  grossly  sensual  standpoint  they  measure  religion  by  its 
material  benefits.  Christianity  to  such  must  at  first  be  presented  in 
its  concrete  forms.  To  secure  the  confidence  of  savage  and  unenlight- 
ened people  by  healing  the  sick  and  by  giving  expression  to  sympathy 
for  the  unfortunate  is  to  drive  an  entering  wedge  for  the  message, 
which,  when  once  entered,  easily  wins  its  own  way.  What  more 
illustrious  example  in  this  regard  than  the  life  of  David  Livingstone, 
who  carried  the  mission  of  healing  in  the  one  hand  and  the  Bread  of 
Life  in  the  other?  There  is  a  singular  significance  in  the  fact  that 
his  last  great  Journey  over  the  heart  of  the  Dark  Continent  was  in 
the  form  of  a  cross,  a  symbol  at  once  of  his  own  consecration  and  of 
his  Master's  conquest.  As  by  a  wedge  of  light  the  vast  expanse  of  the 
great  unknown  has  been  rent  asunder  and  opened  for  the  evangelistic 
enterprise  which  is  now  carried  on  by  hundreds  of  missionaries. 

3.  The  conservation  and  maintenance  of  the  working  force  and 
efficiency  of  mission  stations  depend  largely  upon  that  member  of  the 
mission  who  is  its  physician.  Much  depends  upon  his  common  sense, 
his  godly  judgment,  his  watchfulness,  his  counsel  and  his  anxious  care 
by  day  and  by  night  of  the  health  and  strength  of  his  colleagues.  To 
such  men  as  Dr.  Kerr,  in  Canton;  Dr.  Boone,  in  Shanghai;  Dr.  Dou- 
thwait,  in  Chefoo,  and  others  of  equal  devotion  and  skill,  much  of  the 
working  power  of  the  missionary  force  along  the  China  coast  and  in 
the  interior  has  depended  for  years.  All  that  we  have  mentioned  and 
other  phases  of  their  work  look  steadily  to  the  great  purpose  and  aim  of 
those  who  have  been  sent  by  the  Church  into  the  foreign  fields,  name- 
1}^,  the  fulfillment  of  the  command,  "Go  ye  into  all  the  world  and 
preach  the  gospel  to  every  creature." 

In  order  to  the  better  attainment  of  the  end  to  which  medical 
missionaries  are  commissioned  I  would  recommend  the  working  knowl- 
edge of  the  Bible,  constant  prayer  for  the  leading  of  the  Holy  Spirit 
and  daily  personal  effort  in  winning  souls  for  Christ.  A  prayerful 
study  of  the  life  motives  of  such  men  as  Mackenzie  and  Schofield  can- 
not fail  to  help  those  who  would  be  medical  missionaries  to  realize 


508  The  Student  Missionary  Appeal 

the  necessity  for  that  love  of  souls  without  which  the  life  of  even 
heroic  effort  is  but  a  husk  without  a  kernel.  I  would  recommend  in 
addition  that  every  dispensary  and  hospital  have  its  chaplain  or  evan- 
gelistic assistant  and  its  Bible  readers,  and  that  a  corps  of  evangelistic 
workers  should  be  prepared  to  co-operate  with  the  missionary  forces 
of  every  station,  in  village  and  house-to-house  visitation.  Only  in 
this  way  can  the  work  which  has  been  done  in  hospital  and  dispensary 
be  followed  up  to  the  best  advantage.  The  time  is  short.  A  century 
of  preparation  is  to  be  followed  up  by  a  century  of  occupation.  The 
battle  is  on!  Let  us  gird  ourselves  afresh  and  go  up  to  victory  in 
the  name  of  Him  who  has  said  to  the  world  cursed  by  disease  and 
death:  "I  am  the  resurrection  and  the  life." 


Conference  of  ipresi&ents,  professors  an&  IFnstructors 
in  Colleges  an&  UbeoloQical  Seminaries 

JLbc  TResponsibUitB  of  flnstructors  for  tbe  /Bbissionars  Spirit  of  tbe 

Ifnstitution 
Mow  to  promote  tbe  StuOs  of  /Dbissions  in  Colleges 
?Ho\v  to  ipromote  tbe  StuD^  of  ilftiesions  in  ^beological  Seminaries 
XLbc  Duff  /iCtissionarg  iprofessorsblp  of  BDinboro 
^be  StuO^  of  /IBiesions  at  ff)rinceton  a;beological  Seminars 
Suggested  Co-operation  of  :ffiapti0t  ^beological  Seminaries 
^be  ^Educational  Department  of  tbe  StuOent  Volunteer  /Bbopement 
Mow  can  Unstructors  in  Unstitutions  of  Ibigber  Xearning  TKfliselg 

Co=operate  witb  tbe  StuDent  Volunteer  /iRovement 
Bn  Bipression  of  ConflOence  anD  IRecommenDation 


THE    RESPONSIBILITY    OF   INSTRUCTORS    FOR    THE    MIS- 
SIONARY  SPIRIT  OF  THE  INSTITUTION 

Professor  J.  Ross  Stevenson,  of  McCormick  Theological  Seminary 

We  have  met  this  afternoon  to  counsel  together  and  with  God 
regarding  this  great  missionary  uprising  among  the  students  of 
our  country  and  our  own  personal  relations  thereunto.  After  the 
forcible  address  given  by  Dr.  Hall  this  morning  I  need  not  dwell 
upon  the  thought  that  we  as  instructors  occupy  positions  of  strategic 
importance,  since  from  us  largely  the  students  are  to  receive  that  im- 
pression wliich  will  either  encourage  them  to  reach  conclusions  or 
dampen  their  enthusiasm  for  missions.  What  the  faculties  of  our  in- 
stitutions of  higher  learning  think  and  believe  on  the  subject  of  mis- 
sions the  students  in  those  institutions  will  think  and  believe.  It  is  no 
doubt  true  that  the  Volunteer  Movement  has  entered  our  colleges  and 
seminaries  in  spite  of  our  indifference  or  occasional  opposition,  and  has 
created  a  great  and  growing  interest  among  the  students  in  the  great 
question  of  missions.  But  that  interest  is  not  what  it  might  be  were 
there  deeper  and  broader  sympathy  on  the  part  of  those  who  instruct. 
In  the  report  sent  in  by  our  traveling  secretary  to  the  general  office  one 
of  the  most  important  items  is  the  names  of  professors  who  are  actively 
interested  in  the  cause  of  foreign  missions,  and  generally  the  answer 
to  that  question  tells  the  whole  story.  If  there  are  no  instructors  that 
care  for  missions  there  is  little  interest  among  the  students.  If  there 
are  a  few  instructors  interested  in  missions  the  interest  among  the 
students  is  greater.  If  the  whole  faculty  is  interested,  as  a  usual  thing 
the  whole  institution,  every  student,  is  interested. 

In  one  such  college  in  the  west  nearly  every  student  is  a  Chris- 
tian and  almost  every  student  gives  to  foreign  missions.  A  large  num- 
ber are  engaged  in  the  systematic  study  of  the  theory  of  missions. 
There  is  a  large  volunteer  band  there.  Since  1884  every  class  graduat- 
ing is  represented  on  the  foreign  field  and  of  the  twelve  fields  occu- 
pied by  the  denomination  to  which  that  college  belongs  ten  are  rep- 
resented by  that  college.  When  we  try  to  account  for  this  missionary 
interest  it  can  be  traced  back  to  the  double  fact  that  the  president  of 
the  institution  is  on  fire  on  the  subject  of  missions,  while  every  mem- 
ber of  the  faculty  is  actively  interested  in  them. 

I  call  to  mind  the  theological  seminary  from  which  graduated  a 
few  years  ago  forty-one  members.     Of  those  nine  have  gone  out  as 

511 


612  The  Student  Missionary  Appeal 

foreign  missionaries,  representing  the  best  men  of  the  class.  Two 
more  have  gone  as  missionaries  among  the  Monnons  in  Utah.  One- 
half  of  the  class  are  home  missionaries.  Of  the  remainder  one  has 
brought  his  church  from  giving  practically  nothing  to  missions  to  the 
full  support  of  a  foreign  missionary  and  three  others  have  aroused 
missionary  interest  not  only  in  their  own  churches  but  throughout  all 
the  churches  in  the  state  in  which  they  live.  And  of  that  whole  class 
I  think  it  may  be  safely  stated  that  there  is  not  a  man  who  has  not  felt 
the  responsibility  resting  on  him  personally  for  the  evangelization  of 
the  world.  And  you  can  trace  it  all  back  to  the  interest  exerted  by 
the  faculty,  every  one  of  whom  believes  in  missions,  but  especially  to 
two  professors  who  dwell  throughout  the  seminary  course  on  the 
thought  that  it  is  the  duty  of  every  young  man  preparing  for  the  gos- 
pel ministry  to  solemnly  face  his  relation  to  the  heathen  as  well  as 
the  Christian  world.  So,  as  I  have  said,  we  as  instructors  occupy 
positions  of  strategic  importance.  Our  influence  is  immeasurable  and 
our  responsibility  is  correspondingly  great. 


HOW  TO  PROMOTE  THE   STUDY  OF    MISSIONS   IN 
COLLEGES 

Professor  W.  F.  Oldham,  D.  D.,  of  Ohio  Wesleyan  University 

It  is  my  great  pleasure  to  be  connected  with  an  institution  in 
which  the  department  of  missions  and  the  comparative  study  of  re- 
ligion has  already  been  inaugurated.  Its  work  is  elective,  but  of  the 
entire  number  of  320  freshmen  238  chose  from  two  to  eight  hours 
in  this  special  department. 

With  undergraduates  the  study  of  comparative  religion  must  be 
made  elementary.  In  order  to  have  a  basis  for  the  comparison  it  is 
absolutely  necessary  to  introduce  the  careful  study  of  the  English 
Bible.  I  find  myself  more  and  more  forced  out  of  my  legitimate  de- 
partment into  really  teaching  Christianity,  in  order  that  I  may 
through  that  teaching  get  that  with  which  to  compare  other  things. 
But  we  give  two  hours  a  week  definitely  to  the  study  of  the  mission- 
ary enterprise.  There  are  few  available  text  books,  but  with  assigned 
reading  and  oral  lectures  I  can  testify  that  the  liistory  of  missions 
can  be  made  the  most  stimulating  and  the  most  interesting  study  of 
the  undergraduate  course. 

Such  courses  may  wisely  be  introduced  into  many  of  our  schools. 
A  large  proportion  of  those  who  go  to  the  mission  field  are  men  and 
women  without  theological  preparation.  To  send  them  with  abso- 
lutely no  knowledge  of  the  probable  situation,  of  the  environment,  or 


Presidents,  Professors  and  Instructors  513 

of  the  mental  atmosphere  of  their  people  is  sending  them  to  invite  dis- 
aster during  their  early  years  at  least.  We  can  open  up  before  them 
a  general  view  of  their  territory  and  a  sense  of  its  needs.  Moreover 
the  great  need  of  to-day  is  not  so  much  more  volunteers  as  more  people 
to  make  volunteering  possible.  We  need  more  educated  laymen,  more 
women  in  the  home  circle  and  in  the  Church  who  know  the  meaning 
of  missions.  When  you  introduce  the  historj'^  of  missions  as  a  portion 
of  a  college  course  you  make  the  lay  mind  intelligent  concerning  the 
great  problems  to  which  our  missionaries  personally  address  them- 
selves in  active  service.  Where  it  may  not  be  possible  to  introduce  at 
once  a  chair  of  missions  we  might  have  at  least  a  monthly  lectureship. 
Let  us  do  for  missions  what  a  Christian  denomination  is  doing  for  the 
study  of  the  English  Bible.  They  have  an  able  lecturer  who  goes 
from  school  to  school  of  that  denomination.  He  gives  a  course  of 
lectures  and  conducts  an  examination,  for  which  due  credit  is  allowed 
in  the  course  of  study.  We  are  beginning  to  do  something  like  this 
in  our  theological  seminaries  of  the  Methodist  Church.  It  requires 
men  who  are  ablaze  with  zeal  for  missions  as  well  as  men  of  intelli- 
gence. A  living  lecturer  will  accomplish  for  any  school  a  thousand- 
fold more  than  any  literature  you  can  send. 

There  are  two  propositions  which  I  would  urge.  First,  to  suggest 
to  the  governing  boards  of  our  Christian  colleges  that  they  estab- 
lish a  deiDartment  of  teaching  that  mil  afford  an  opportunity  to  master 
the  histor}^  of  mission  enterprise.  Second,  that  if  they  be  not  able 
to  endow  professorships — and  many  of  the  schools  are  not  able — that 
they  give  their  attention  to  the  idea  of  creating  lectureships  in  which 
half  a  dozen  men  or  so  may  be  consecutively  employed  in  going  from 
school  to  school,  setting  a  torch  to  the  material  that  is  there  and  leav- 
ing a  blaze  behind  them. 

QUESTIONS 

Q.  Can  men  easily  be  secured  who  are  competent  to  do  this  sort 
of  work,  or  must  they  be  trained  first?  A.  There  must  be  some  pre- 
vious training.  It  is  not  always  necessary  that  a  missionary  lecturer 
should  have  been  a  missionary.  It  would  be  better,  because  there 
is  a  certain  burning  in  upon  the  heart  from  what  one's  eyes  have  seen. 
But  there  is  not  a  denomination  on  this  continent  that  does  not  have 
some  men  to  do  such  work  well. 

Q.  Is  it  true  that  Warneck's  book  on  missions  is  a  required  text 
book  in  some  of  the  state  schools  in  Germany?  A.  Yes,  that  is  true. 
In  the  department  of  sociology  German  students  are  obliged  to  study 
missions. 

Q.  Should  this  course  on  missions  be  required  work  or  elective? 
A.  I  have  no  opinion.     I  think  that  must  be  tested.     The  study  can 


514  The  Student  Missionary  Appeal 

be  made  so  enticing  that  it  will  attract  many  students,  but  of  course 
the  men  one  most  wishes  to  read  may  dodge  it  when  it  is  elective. 

Q.  Do  I  understand  you  have  separate  courses  in  comparative  re- 
ligion and  history  of  missions?  A.  Yes.  One  bears  upon  the  other 
and  still  they  are  separate  courses  and  the  reason  why  I  personally 
introduced  the  comparative  study  of  religion  is  because  I  found  two 
extremes — in  the  pulpit  much  ignorant  denunciation  of  other  faiths 
and  in  the  pew  much  ignorance  of  giving  false  values  to  faith.  I  am 
anxious  to  have  ministers  steer  between  the  two  extremes. 

Q.  Is  the  course  in  missions  entirely  historical?  A.  Yes  and  no. 
The  required  work  in  the  class  room  is  largely  historical.  Each  of  the 
students  is  given  three  or  four  biographies  that  must  be  prepared  dur- 
ing the  term.  An  elective  is  given  of  five  or  six  fields  and  it  is  sug- 
gested to  them  that  it  would  be  better  to  confine  their  attention  pretty 
well  to  the  chief  denomination  in  that  field  and  study  the  great  lead- 
ers of  that  denomination.  It  is  astonishing  how  missionary  literature 
narrows  doAvn,  because  so  much  of  it  repeats  itself.  A  new  mission- 
ary book  is  a  rare  event. 

Q.  Have  you  in  your  institution  any  society  or  organization  of 
students  for  the  purpose  of  inspiring  missionary  inclination?  A. 
There  is  a  Student  Volunteer  Band,  an  integral  part  of  the  College  Y. 
M.  C.  A.  We  have  for  many  years  supported  our  own  missionary,  one 
of  our  own  students.  The  great  difficulty  is  that  the  man  gradually 
fades  out  of  the  memory  of  the  students.  I  am  proposing  now  a  stu- 
dents' council  to  elect  from  the  graduating  volunteers  a  man  to  go  to 
the  field,  his  support  to  be  pledged  for  three  years.  We  will  notify  the 
Mission  Board  that  it  must  absorb  him  during  those  three  years,  be- 
cause at  the  end  of  that  time  we  will  have  another  man  ready  to  go . 
This  will  keep  alive  the  missionary  enthusiasm  and  quicken  the  mis- 
sionary pulse  of  the  school. 


HOW  TO   PROMOTE    THE    STUDY  OF    MISSIONS  IN  THEO- 
LOGICAL  SEMINARIES 

Professor  E.  C.  Dargan,  D.  D..  of   the  Southern   Baptist  Theolo- 
gical Seminary 

I  wish  to  speak  of  three  points  of  contact  between  theological 
seminaries  and  missions,  illustrating  what  I  have  to  say  by  what  the 
institution  which  I  represent  is  tiying  to  do.  The  first  point  is  the  gen- 
eral life  of  the  institution,  \vhich  ought  to  be  not  a  point  but  an  area  of 
contact.  The  general  life  of  a  theological  institution  may  be  strongly 
influential  in  stirring  missionary  zeal,  as  well  as  imparting  information. 
AVhen  I  entered  the  Southern  Baptist  Theological  Seminary  as  a  stu- 


Presidents,  Professors  and  Instructors  515 

dent  years  ago,  out  of  a  Christian  home,  the  home  of  a  minister  who 
had  given  his  life  to  the  teaching  of  foreign  missions  at  home,  I  felt 
on  the  very  first  day  that  I  must  begin  to  face  for  myself  this  ques- 
tion of  missionary  work,  either  abroad  or  at  home.  At  the  seminary 
the  first  day  of  every  month  is  missionary  day,  when  three  hours  in 
the  morning  are  given  to  instruction  on  missions.  All  other  lectures 
cease.  Our  chapel  is  furnished  with  maps,  which  some  student  uses 
as  he  reads  an  essay  on  some  part  of  the  great  missionary  problem. 
Sometimes  we  have  a  visitor  from  abroad  of  our  own  denomination 
and  sometimes  from  other  parts  of  God's  Kingdom.  We  are  stirred 
by  the  appeals  of  every  phase  of  missionary  life.  A  large  proportion 
of  our  students  are  engaged  in  city  mission  work  in  Louisville.  We 
do  not  neglect  the  heathen  at  our  own  door.  On  Monday  night  a 
missionary  band  meets,  volunteers  only;  but  there  is  also  a  missionary 
prayer  meeting  among  the  students  every  Monday  night,  to  which 
the  members  of  the  faculty  sometimes  go  by  request.  We  are  glad 
to  go  and  mingle  with  them  when  invited. 

The  second  point  of  contact  is  between  the  seminary  instruction 
and  mission  work.  The  instruction  in  a  theological  seminary  ought 
to  be  furnished  with  points  of  electric  contact  with  missions  in  every 
department  of  instruction.  If  a  seminary  cannot  go  into  missions 
from  any  and  all  departments  of  its  instruction  then  there  is  some- 
thing wrong.  Old  Testament  prophecy  is  a  first-rate  springboard  for 
jumping  into  missions.  So,  in  the  life  of  our  Lord  and  in  the  mis- 
sionary journeys  of  the  Apostle  Paul  the  teacher  of  exegetical  the- 
ologj^  can  get  to  missions  very  easily.  From  systematic  or  historical 
or  even  practical  theology  an  enthusiast  has  no  trouble  in  reaching 
missions.  I  have  two  or  three  weeks'  instruction  in  hymnology  and 
I  make  those  boys  learn  how  Heber  happened  to  write  that  great  mis- 
sionar}^  hjTnn  "From  Greenland's  Icy  Mountains"  and  we  sit  around 
and  sing  it.  I  try  to  press  the  point  that  no  local  church  of  our  Lord 
Jesus  Christ  can  be  doing  its  duty  unless  it  does  something  in  mis- 
sions. So,  in  every  department  of  theological  instruction,  in  some 
way  or  other  you  can  get  around  to  missions. 

The  third  point  is  as  to  special  instruction  in  missions.  This  is 
of  special  importance.  I  do  not  know  whether  we  are  quite  prepared 
to  establish  a  special  chair  in  missions.  To  establish  a  special  chair 
of  missions  in  a  theological  seminary  you  must  either  supplant  some- 
thing now  in  the  course  or  add  something  to  the  course.  If  the 
courses  as  at  present  are  sufficient  then  to  add  a  separate  chair  will 
make  the  curriculum  too  heavy  and  too  long.  If  you  are  to  supplant 
what  will  you  supplant?  It  may  be  made  elective  and  that  is  the 
case  with  us.     We  have  a  system  of  special  classes  which  are  a  sort  of 


516  The  Student  Missionary  Appeal 

upstairs  to  all  our  other  departments,  so  in  all  our  departments  we 
have  a  chair  of  missions. 

There  ought  to  be  contact  on  all  points  with  this  great  missionary- 
problem  in  the  seminary  and  if  we  do  our  duty  we  will  determine 
that  somehow,  God  helping  us,  we  will  bring  our  students  face  to 
face  with  the  question  of  soMng  the  missionary  problem  as  pastors 
at  home  or  as  willing  instruments  of  God  in  the  foreign  field. 


THE  DUFF  MISSIONARY   PROFESSORSHIP   OF    EDINBURGH 

Professor  W.  D.  Mackenzie,  D.  D.,  of  Chicago  Theological 
Seminary 

The  Duff  missionary  professorship  of  Edinburgh,  Scotland,  was 
originally  a  chair  founded  in  honor  of  the  famous  Indian  missionary, 
Dr.  Duff.  The  chair  was  occupied  for  a  time  by  a  very  well  known 
Indian  missionary,  Dr.  Thomas  Smith.  It  was  a  very  great  success 
in  that  form  and  was  altered  to  a  lectureship,  the  lecturer  being  ap- 
pointed for  two  years  and  expected  to  deliver  an  able  course  of  lec- 
tures during  a  part  of  the  Winter  session  in  each  of  the  three  Free 
Church  colleges  of  Scotland.  He  goes  to  Edinburgh,  then  to  Glasgow 
and  then  to  Aberdeen,  giving  instruction  in  evangelistic  and  mis- 
sionary theology  in  each  of  these  institutions. 

I  do  not  know  of  the  successful  establishment  and  working  of  a 
chair  of  missions  in  any  prominent  institution.  My  own  feeling 
would  be  very  strongly  in  favor  of  having  a  lectureship  in  connection 
with  every  theological  seminary,  to  which  experts  should  be  appointed 
with  the  understanding  that  elective  courses  might  be  offered  from 
time  to  time  by  members  of  the  faculty  who  are  fitted  for  that  work. 
It  has  sometimes  occurred  to  me  that  it  would  be  a  capital  thing  to 
have  all  the  seminaries  of  each  denomination  combine  so  as  to  estab- 
lish a  traveling  lectureship.  Let  an  expert  on  missions  be  appointed 
in  the  Congregational  or  Methodist  or  Presbyterian  seminaries  whose 
duty  it  shall  be  to  go  and  live  for  six  weeks  or  two  months  with  each 
seminary  in  turn  and  give  lectures. 

In  our  own  seminary  in  Chicago  the  professor  of  Church  his- 
tory takes  up  this  work.  Last  year  he  gave  an  elective  course  on 
the  history  of  missions  and  this  Winter  he  is  giving  an  elective  course 
in  Warneck's  book.  I  think  from  a  personal  point  of  view  mission- 
ary instruction  is  of  enormous  importance  alike  in  the  college  and  in 
the  seminary.  I  know  of  no  line  of  study  more  likely  to  convince 
young  men  who  are  inchned  to  doubt  concerning  the  real  living  power 
and  truth  of  the  Christian  faith.     A  large  amount  of  doubt  that  exists 


Presidents,  Professors  and  Instructors  517 

among  3'oung  men  to-day  comes  from  a  partial  view  of  the  actual  facts 
that  are  before  the  experience  of  the  rest.  To  have  them  made  fa- 
miliar with  the  position  of  nnequaled  influence  that  is  now  occupied 
by  the  Christian  Church  throughout  the  world  and  the  invincible 
power  that  it  exerts  over  character  throughout  the  whole  world  is  to 
my  mind  one  of  the  most  convincing  ways  of  presenting  the  true 
Christian  faith.  It  seems  to  me  that  there  would  be  a  stimulus  of  an 
exceedingly  lofty  land  to  the  tone  of  our  colleges  and  seminaries, 
where  this  evidence  is  being  systematically  presented  and  where  men 
study  from  the  scientific  point  of  view  the  facts  as  they  are  lived  in 
our  own  generation  before  us. 


THE  STUDY  OF  MISSIONS  AT  PRINCETON   THEOLOGICAL 
SEMINARY 

Professor  Chalmers  Martin,  D.  D.,  of   Princeton  Theological 
Seminary 

At  Princeton  Seminary  there  is  a  missionary  meeting  every  Sun- 
day night,  in  which  are  read  carefully  prepared  papers  on  some  aspect 
of  missionary  work.  The  faculty  also  maintain  a  missionary  concert 
and  prayer  meeting  for  foreign  missions,  at  which  some  returned  mis- 
sionary or  a  secretary  of  one  of  the  Mission  Boards,  some  man  who  can 
give  expert  information  and  produce  a  powerful  impression  with  re- 
gard to  the  work  of  foreign  missions,  appears.  We  have  every  five 
years  a  missionary  lectureship,  which  has  been  a  great  success.  In 
this  lectureship  we  have  had  such  men  as  Dr.  Dennis  and  Mr.  Robert 
E.  Speer.  We  have  also  had  for  several  years  a  required  course  in 
missions,  one  hour  a  week.  It  is  divided  between  five  members  of 
the  faculty  and  aims  to  be  fundamental.  It  consists  of  missionary 
biographies.  The  course  follows  briefly  this  line:  It  begins  with  the 
philosophy  of  missions  exclusive  of  the  claim  of  Christianity  as  the 
religion  and  proceeds  to  the  Biblical  history  of  missions,  the  evan- 
gelistic idea  in  the  Old  Testament  and  St.  Paul  in  the  New  and  gen- 
erally the  Biblical  doctrines  of  missions.  Then  the  history  of  missions 
is  taken  up;  apostolic,  medieval  and  modern  missions  are  studied 
and  the  course  is  closed  by  a  professor  of  practical  theology  who 
is  a  member  of  our  Board  of  Foreign  Missions,  with  a  series  of  lec- 
tures on  the  practical  questions  of  missions,  on  the  organization  of 
the  Mission  Board  at  home,  on  the  conduct  of  missions  abroad,  on  the 
relations  of  the  missionary  to  the  Board  at  home  and  the  mission  of 
which  he  is  a  member  and  to  the  church  presbytery  in  the  bounds 
of  which  he  may  be  laboring,  and  all  such  practical  matters.  This 
course  is  given  to  two  classes  at  once. 


518  The  Student  Missionary  Appeal 

With  regard  to  a  professorship  in  missions  we  are  in  the  state 
of  doubt  that  has  been  expressed  by  seyeral  gentlemen  here  this  after- 
noon. Every  course  in  the  seminary,  I  may  fairly  say,  has  been  con- 
ducted in  the  missionary  spirit.  Every  member  of  the  seminary  fac- 
ulty is  in  sympathy  with  the  missionary  cause  and  missions  are 
touched  upon  in  every  department.  This  overlapping  cannot  be  avoid- 
ed. But  it  does  not  follow  that  because  the  cause  of  missions  should 
overlap  other  courses  we  are  not  to  have  a  special  department.  We 
are  not,  however,  simply  a  theological  university,  where  one  may  have 
free  scope  of  investigation  in  all  matters  of  theological  interest,  but 
we  are  a  training  school  for  a  Christian  denomination  and  have  a 
very  severe  required  course,  which  must  be  covered  within  a  certain 
time.     To  introduce  additional  electives  creates  a  serious  problem. 


SUGGESTED  CO-OPERATION    OF  BAPTIST  THEOLOGICAL 
SEMINARIES 

Professor  S.  Burnham,  of  Hamilton  Theological  Seminary 

The  representatives  from  five  Baptist  theological  seminaries  have 
met  here  to-day  to  confer  upon  the  question  whether  it  may  be  pos- 
sible by  combining  our  forces  to  make  some  arrangement  to  add  to 
the  instruction  on  missions  in  our  seminaries  without  interfering  with 
the  regular  course.  When  we  came  to  compare  our  work  together 
we  found  we  were  doing  much  more  by  way  of  missionary  instruction 
than  might  be  inferred  from  the  statements  in  the  different  cata- 
logues. The  department  of  ecclesiastical  history,  for  instance,  is  not 
represented  as  to  the  amount  of  work  done  in  any  of  the  seminaries. 
These  departments  can  scarcely  escape  doing  a  great  deal  of  work  in 
reference  to  missionary  matters.  We  thought  that  more  ought  to  be 
said  in  our  catalogues  and  that  there  ought  to  be  some  uniform  state- 
ment, so  the  Church  might  know  better  than  it  now  does  know  what 
is  actually  being  done  in  the  seminaries.  We  were  granted  no  abso- 
lute power,  but  we  agreed  to  recommend  certain  matters  for  considera- 
tion to  the  faculties  looking  to  some  work  of  a  co-operative  character. 


Presidents,  Professors  and  Instructors  519 

THE  EDUCATIONAL   DEPARTMENT   OF  THE    STUDENT 
VOLUNTEER  MOVEMENT 

Rev.  Harlan  P.  Beach,  Educational  Secretary  of  the  Student 
Volunteer  Movement 

I  believe  the  Church  to  come  is  known  to  the  world;  that  the 
spirit  of  missions  is  a  necessity  to  the  Chnrch  of  God  if  it  be  true  to 
the  ideal  that  Jesus  laid  down;  that  the  facts  concerning  the  world, 
especially  the  non-Christian  world,  are  a  necessity  to  the  spirit  of 
missions;  that  the  study  of  missionary  lands  and  conditions  is  a  ne- 
cessity to  the  comprehension  of  these  facts;  that  the  higher  educa- 
tional institutions  are  the  strategic  centers  for  such  study,  and  the 
time  during  which  students  are  present  at  these  institutions  is  a  very 
important  period  in  their  lives.  Our  students  should  not  be  wasting 
time  on  the  field  in  learning  things  that  they  might  have  learned 
before  going. 

First — I  presume  we  have  been  successful  in  many  instances  in 
making  suggestions  which  have  increased  the  interest  in  missions 
through  the  monthly  missionary  meetings. 

Second — We  have  found  it  necessary  to  recommend  a  mission 
study  course.  We  aim  now  to  present  to  all  our  students  in  colleges — 
not  merely  to  volunteers — a  course  on  missions  that  shall  be  compre- 
hensive— not  complete,  but  comprehensive — taking  in  the  main  is- 
sues in  the  mission  field.  Once  in  a  college  generation  we  hope  to 
bring  all  these  fields  before  the  student's  view.  In  eighty-eight  hours 
we  hope  to  give  every  student,  man  or  woman,  some  knowledge  of 
God's  mighty  world  and  His  great  work  that  is  being  done  in  it.  We 
aim  to  make  this  course  progressive,  although  we  are  handicapped  in 
that  respect;  but  in  the  main  it  is  progressive.  We  do  not  repeat 
much. 

Third — We  endeavor  to  catch  the  freshman  in  the  Fall,  so  we  put 
in  a  course  that  will  be  attractive  at  that  time.  In  the  Winter  there 
is  no  football  and  no  baseball  to  compete  with  missions  and  we  put 
in  more  solid  matter.  In  the  Spring  we  put  in  a  course  for  volun- 
teers especially.  The  course  is  under  the  guidance  of  some  one  who 
has  had  practical  experience.  The  work  is  done  through  correspond- 
ence with  the  various  institutions.  The  course  must  be  based  upon 
some  text  book  that  is  not  too  expensive.  We  are  doing  elective  work. 
You  professors  can  require  men  to  do  things,  while  we  have  to  allure 
our  students.  We  have  to  make  them  feel  that  the  study  of  missions 
is  worth  the  doing. 

Fourth — To  avoid  repeating  the  statistics  in  the  report  of  the 


520  The  Student  Missionary  Appeal 

Executive  Committee  I  will  only  say  in  passing  that  during  the  last 
term  some  6,000  text  books  on  missions  went  into  the  hands  of  stu- 
dents and  this  term  when  I  made  up  the  last  statistics  2,000  were 
studying  Africa.  We  aim  to  have  this  year  8,000  text  books  in  the 
hands  of  students.  Not  all  of  them  study,  but  the  large  majority  of 
them  have  been  studying  faithfully.  If  I  had  the  opportunity  to 
bring  before  you  testimonies  from  200  or  300  institutions  you  would 
be  surprised  to  know  how  mission  study  has  affected  the  spiritual  life 
of  institutions.     And  this  is  one  of  the  things  that  we  have  in  mind. 

Fifth — Our  relation  to  the  curriculum  in  the  institutions  is  a  very 
delicate  matter.  Our  idea  is  that  our  work  should  be  only  supple- 
mentary. We  are  a  help  to  the  sociological  and  anthropological 
departments  and  to  the  comparative  study  of  religion,  and  in  other 
lines  we  broaden  the  horizon  of  the  student  and  quicken  his  spiritual 
life.  I  never  was  really  on  fire  with  mathematics,  although  it  is  very 
valuable;  I  never  became  intensely  interested  in  some  lines  of  history, 
and  I  am  sure  that  a  great  deal  of  Latin  I  studied  has  not  done  me  as 
much  good  as  the  study  of  Confucian  literature.  In  such  well 
equipped  institutions  as  the  Ohio  Wesleyan  University  such  work  as 
the  educational  department  promotes  may  be  supererogatory,  but  in 
smaller  institutions  we  are  doing  something  to  give  the  active  interest 
in  missions  a  broad,  practical  and  enlightened  basis. 

QUESTIONS 

Q.  Do  you  conduct  the  correspondence  with  each  person  who 
takes  the  course?  A.  No;  only  with  each  leader  of  a  class.  That 
brings  me  in  contact  with  250  a  week. 

Q.  How  many  colleges  are  in  this  course?  A.  Last  year  there 
were  268  institutions;  twenty-four  of  these  are  theological  seminaries. 

Q.  Is  it  practicable,  with  the  aid  of  this  correspondence,  for  a  per- 
son who  has  not  had  previous  training  to  conduct  one  of  these  classes? 
A.  It  is  surprising  how  men  and  women  have  been  developed  from  ut- 
ter incapacity  to  become  very  acceptable  in  that  direction.  About  one- 
sixth  of  those  who  conduct  classes  are  professors  and  the  others  are 
students. 


Presidents,  Professors  and  Instructors       521 

HOW    CAN   INSTRUCTORS    IN    INSTITUTIONS   OF   HIGHER 

LEARNING  WISELY  CO-OPERATE  WITH  THE  STUDENT 

VOLUNTEER  MOVEMENT 

Professor  Frank  K.  Sanders,  of  Yale  University 

Four  years  ago  at  Detroit,  in  a  gathering  very  much  Hke  this, 
hastily  planned  and  loosely  organized,  the  action  of  chief  importance 
taken  was  the  formal  recognition  of  the  value  of  the  Student  Volun- 
teer Movement  from  the  standpoint  of  a  college  faculty. 

The  Movement  does  not  stand  to-day  in  any  special  need  of  in- 
dorsement. It  requires  no  defense.  It  has  matured  methods  of  pro- 
cedure and  well  defined  aims.  It  is  an  established  agency,  recognized 
in  the  religious  life  of  our  strongest  institutions,  with  a  legitimate 
and  certain  future. 

"When  we  take  up  the  question  of  wise  co-operation  with  the 
Movement  on  the  part  of  those  of  us  who  represent  the  teaching  force 
in  the  higher  institutions  of  learning  it  should  be  said  at  the  outset 
that  as  instructors  we  have  no  special  call  under  existing  conditions 
to  leadership.  The  supreme  value  in  some  respects  of  the  Movement 
lies  in  a  wise  independence  both  of  the  Movement  as  such  and  of  the 
students  in  their  missionary  activity.  It  relieves  the  instructing  body 
of  the  burden  of  direct  responsibility  for  missionary  activity  in  our 
institutions;  and  that  responsibility  is  placed  squarely  where  it  be- 
longs— on  the  shoulders  of  the  students.  Instructors  do  not  thereby 
yield  their  right  of  judicious  control  over  the  particular  phase  of 
activity  within  their  own  institution,  but  are  relieved  from  the  neces- 
sity of  applying  pressure.  It  is  right  that  our  students  should  feel 
that  they  are  primarily  responsible  for  developing  missionary  activity 
among  their  fellows,  and  that  they  should  not  be  able  to  say  that  the 
lack  of  such  activity  is  primarily  the  fault  of  the  faculty.  In  the 
second  place  we  are  not  officially  called  to  membership  in  this  Move- 
ment. This  is  a  students'  organization,  not  our  own,  and  it  must  be 
recognized  as  a  students'  organization.  It  is  our  perfect  right  to  be 
recognized  as  members  because  we  once  were  students,  and  continue 
our  well  defined  interest  in  the  subject  of  missions  among  students 
and  by  them,  and  because  we  may  become  helpful  guides  to  our 
students  in  their  work.  Yet  it  should  remain  distinctively  a  student 
organization,  so  that  in  no  sense  can  the  faculty  be  thought  of  as 
dominating  and  directing  its  activity.  In  the  institution  I  represent 
the  prosperity  and  success  of  the  Movement  will  be  very  largely  con- 
ditioned upon  its  independence,  yet  there  is  a  large  field  for  the  Chris- 
tian instructor  who  is  \\dlling  to  be  of  co-operative  service. 

The  Movement  will  never  be  beyond  the  need  of  intelligent  and 
sympathetic  advice  from  those  who  are  giving  their  lives  in  the  service 


522  The  Student  Missionary  Appeal 

of  the  young  men  and  women  to  whom  the  Volunteer  Movement  ap- 
peals. The  group  of  students  in  any  institution  who  are  looking  for- 
ward to  mission  work  will  never  cease  to  need  the  sympathetic  co- 
operation of  some  member  of  their  faculty.  The  general  cause  of 
missions  in  our  country  will  never  cease  to  invite  our  assistance  in 
promoting  an  intelligent  interest  in  missions  among  the  educated 
classes  in  our  community  who  have  graduated  from  our  school. 

I  have  only  time  to  make  a  few  practical  suggestions  regarding 
the  work  which  many  of  us  may  wisely  do  in  co-operation  with  this 
cause  to  which  we  are  all  devoted:  (1)  In  our  respective  faculties. 
(2)  Among  the  students  of  our  colleges.     (3)  Outside  of  the  campus. 

First — In  our  own  faculties.  In  many  colleges  there  is  no  faculty 
problem  to  consider.  All  of  its  members  agree  in  showing  respect  to 
the  claims  of  missions  upon  educated  men.  They  may  lack  enthusiasm, 
but  there  is  no  open  opposition.  In  other  colleges  there  is  great  need 
of  a  friend  in  the  faculty,  one  who  can  and  will  uphold  the  legitimacy 
and  the  value  of  this  work  among  students.  No  movement  among 
students  alone  can  avoid  a  certain  amount  of  mistrust  if  it  is  exclusively 
managed  by  students,  affording  instructors  no  opportunity  for  partici- 
pation in  any  way.  This  is  particularly  true  in  a  large  university 
where  the  faculty  represent  very  different  types  of  thought  and  widely 
different  interests.  There  will  always  be  a  place  in  all  our  institu- 
tions for  a  very  hearty  expression  of  our  own  appreciation  as  men  in 
the  cause  of  missions,  in  the  presentation  of  that  cause  to  our  students 
and  in  the  development  of  an  intelligent  interest  in  the  subject  among 
them,  giving  to  the  Volunteer  Movement  the  dignity  and  the  standing 
in  the  faculty  which  it  deserves  to  have. 

Second — On  the  question  of  what  we  may  wisely  do  among  our 
students  three  suggestions  seem  worthy  of  mention. 

1.  A  member  of  the  faculty  can  very  wisely  help  the  students 
who  are  interested  in  the  missionary  problem  by  watching  his  oppor- 
tunity to  give  the  student  body  his  open  sanction  to  the  thought  that 
an  educated  Christian  man  should  be  intelHgent  regarding  the  historic 
growth  of  God's  Kingdom.  There  is  often  an  opportunity,  and  it  is 
one  we  may  wisely  look  for,  to  express  to  our  students  our  conception 
of  the  largeness  of  missions  and  the  value  of  an  accurate  and  full 
knowledge  on  this  subject.  Such  an  opportunity  in  some  institutions 
would  have  to  be  sought  with  some  care  and  would  not  be  very  fre- 
quent. In  a  college  where  each  professor  is  called  upon  in  turn  to  lead 
the  college  in  the  chapel  service  he  has  an  opportunity  in  the  course  of 
the  exercises  for  presenting  the  claims  of  missions  incidentally  yet 
powerfully. 

2.  A  member  of  the  faculty  can  greatly  promote  the  interest 


Presidents,  Professors  and  Instructors  523 

and  enthusiasm  of  the  volunteer  band  in  its  work  by  showing  a  per- 
sonal interest  in  what  it  is  doing.  That  does  not  mean  in  any  way 
an  aggressive  oversight,  but  rather  hearty  S3^mpathy.  Among  such 
men  as  I  come  in  contact  with  co-operation  counts  far  more  than 
advice,  and  it  is  that  co-operation  which  must  always  be  invited.  Even 
in  a  college  where  the  spirit  of  individualism  is  strong  there  are  many 
opportimities  in  responding  to  invitations  which  come  spontaneously 
from  the  students  to  show,  in  a  hearty  and  generous  way,  one's  inter- 
est. If  he  can  occasionally  attend  a  missionary  meeting  for  the  sake 
of  enjoying  it  himself,  a  meeting  wholly  under  the  direction  of  the 
students,  they  will  appreciate  his  so  doing.  If  he  can  accept  an  occa- 
sional appointment  to  address  students  on  some  theme  on  which  he 
is  qualified  to  speak  that  always  arouses  their  interest  and  their  en- 
thusiasm. If  he  can  serve  as  a  sort  of  advisory  member  of  the  volun- 
teer band  he  can  make  himself  extremely  useful  to  those  who  are 
studying  missions.  They  will  ask  him  about  books,  about  ways  and 
means,  about  accomplishing  this,  that  or  the  other,  and  about  possible 
courses  of  study  and  about  many  other  things  that  trouble  them. 

3.  One  other  suggestion  may  not  be  a  practical  one.  Many  mis- 
sion bands  in  our  colleges  do  a  large  amount  of  outside  work  in  the 
way  of  addressing  churches  or  missions.  There  are  times  when  they 
are  glad  of  the  co-operation  of  an  instructor  in  such  work  and  he  can 
often,  by  sharing  in  it,  keep  it  from  going  into  anything  like  excess. 
He  can  keep  Ms  students  to  feel  that  their  religious  activity,  their 
missionary  activity,  is  not  exceptional  and  unacademic;  but  rather  that 
their  ideal  is  his  own;  that  he  is  heartily  one  with  them,  and  is  just  as 
interested  as  the  officers  of  the  Movement  in  the  cause  to  which  they 
are  devoted.  If  such  a  spirit  can  be  maintained  and  pushed  it  will 
result  largely  in  uniting  all  the  co-operating  factors  in  a  wise  and 
strong  movement. 

Such  activity  goes  side  by  side  with  the  deepening  of  the  religious 
Hf  e  of  our  institutions.  If  we  can  get  at  the  very  heart  of  our  students 
and  make  them  feel  that  we  are  thoroughly  interested  in  everything 
wliich  leads  to  their  religious  life  we  will  be  serving  them  far  better 
than  either  they  or  we  can  realize. 

Third — Just  a  word  as  to  what  an  instructor  may  do  outside  of 
the  campus  for  the  Movement  as  a  whole.  It  seems  to  me  that  there 
are  opportunities  of  this  sort  that  are  sometimes  of  great  value. 

1.  It  is  of  great  importance  that  the  Movement  should  have  in 
each  college  a  member  of  the  faculty  intelligently  interested  in  its  work 
and  in  the  mission  cause  which  it  represents.  To  him  the  executive 
officers  may  go  for  certain  information  concerning  individuals  whose 
fitness  for  certain  duties  thev  wish  to  ascertain.     On  many  matters  of 


524  The  Student  Missionary  Appeal 

perplexity  they  will  gladly  consult  Mm  as  one  thoroughly  interested 
in  these  pressing  problems.  Such  advisers  will  promote,  I  am  sure, 
that  all-around  symmetrical  presentation  of  the  claims  of  missions  at 
which  the  Movement  aims.  "We  shall  never  reach  a  satisfactory  solu- 
tion of  the  problem  before  us  till  the  co-operating  factors  are  three- 
fold: (a)  The  students  themselves  understanding  and  upholding  their 
responsibility;  (b)  these  consecrated  leaders  who  are  desirous  to  see 
that  the  appeal  is  made  to  the  best  possible  advantage  in  the  wisest 
way,  and  (c)  the  instructors,  who  are  also  vitally  interested  in  the 
Movement.  When  all  these  co-operate  we  shall  surely  expect  to  pro- 
mote a  true  and  steady  solution  of  the  missionarj^  problem. 

2.  Such  a  man  may  be  of  great  use  in  answering  calls  for  special 
service.  Four  years  ago  in  Detroit  a  certain  instructor  was  present 
at  this  same  kind  of  a  gathering.  He  became  interested  in  the  Move- 
ment for  the  first  time,  but  before  he  left  the  convention  he  said  to 
Mr.  Mott  that  he  would  be  ready  to  give  three  speeches  a  year  on  a 
subject  of  missions  if  his  services  were  desired.  His  offer  was  readily 
accepted  and  he  became  an  exceedingly  useful  ally  in  the  development 
of  the  Movement  in  the  state  of  Ohio.  Many  a  professor  can  do  this 
much;  he  can  hardly  reaKze  how  valuable  it  would  be. 

This  is  my  idea  of  the  possibilities  that  may  be  before  this  Move- 
ment in  our  colleges,  provided  we  can  make  ourselves  an  integral  part 
of  it  without  seeming  to  lead  it,  \Wthout  forcing  upon  the  students  our 
membership  in  it,  and  yet  really  becoming  in  a  very  hearty  way  those 
who  shall  co-operate  with  its  best  interests. 


AN  EXPRESSION  OF  CONFIDENCE  AND  RECOMMENDATION 

The  following  resolutions  were  adopted  by  the  assemblage  as  ex- 
pressive of  its  sentiments: 

Be  it  resolved  by  this  gathering  of  instructors  in  theological  semi- 
naries and  colleges  representing  fifty  institutions: 

1.  That  we  hereby  give  formal  expression  to  our  confidence  in 
the  purposes  and  methods  of  the  Student  Volunteer  Movement  for 
Foreign  Missions  and  our  sense  of  the  imperative  need  for  the  work 
which  it  has  undertaken. 

2.  That  we  heartily  indorse  the  educational  program  marked  out 
by  the  Movement,  and  developed  under  its  direction,  as  a  Judicious 
and  effective  means  of  arousing  an  intelligent  interest  in  missions. 

3.  That  we  further  recognize  the  great  importance  of  introdu- 
cing in  some  definite  way  the  study  of  the  subject  of  missions,  under 
well  qualified  instructors  in  the  theological  seminaries  of  our  land, 
and  likewise  the  propriety  of  giving  to  its  historical  treatment  a  place 


Presidents,  Professors  and  Instructors  625 

in  our  college  curricula,  either  in  the  form  of  annual  lectures  or  as 
an  elective. 

4.  That  we  recognize  the  obligation  and  privilege  of  Christian 
instructors  in  our  institutions  to  aid  in  promoting  the  best  interests 
af  the  Movement  as  an  instrumentality  which  God  has  signally 
blessed,  and  pledge  our  hearty  co-operation  in  developing  its  work, 

5.  That  we  would  particularly  recommend  that  a  copy  of  these 
resolutions  be  transmitted  to  the  official  reporter,  to  be  included  in 
the  report  of  the  proceedings  of  this  convention;  and  that  the  executive 
officers  of  the  Movement  be  requested  to  send,  if  this  be  possible,  a 
copy  of  the  report  of  this  conference  to  the  faculty  of  every  institu- 
tion of  higher  learning  in  the  land. 


Conference  ot  IRepresentatives  of  flnternational,  State 

an&  Cit^  l^ouno  /iDen's  anD  l^oung  TKHomen's 

Cbristian  Bssoclations 


CONFERENCE  OF  REPRESENTATIVES  OF  INTERNATIONAL, 

STATE  AND  CITY   YOUNG  MEN'S  AND  YOUNG 

WOMEN'S  CHRISTIAN  ASSOCIATIONS 

Mr.  C.  K.  Ober,  foreign  secretary  of  the  International  Cominittee 
of  the  Y.  M.  C.  A.,  opened  the  conference  with  an  historical  statement 
of  the  relations  of  the  Associations  to  the  missionary  cause,  speaking 
of  Mr.  Wishard's  relations,  as  the  first  college  secretary  of  the  Inter- 
national Committee,  to  the  inauguration  of  the  missionary  spirit  in 
the  college  Associations,  and  of  the  merging  of  early  students'  mis- 
sionary societies  in  the  colleges  into  the  college  Y.  M.  C.  A.  Mr. 
Ober  spoke  of  the  early  wishes  of  some  of  the  volunteers  to  inaugurate 
a  new  missionary  society  and  how  their  idea  was  slowly  overcome  and 
the  proper  relations  of  this  Movement  to  the  existing  societies  was 
developed,  thus  avoiding  friction  and  divisions.  Thus  both  the  unity 
of  the  Movement  and  its  relations  to  the  Associations  were  main- 
tained. Mr.  Ober  then  traced  the  very  interesting  reflex  influence  of 
the  Volunteer  Movement  under  Mr.  R.  P.  Wilder  at  Minneapolis  in 
beginning  that  which  later  developed  into  the  Foreign  Department 
of  the  Y.  M.  C.  A.,  especially  under  the  inspiration  of  Rev.  Dr.  Cham- 
berlain's address  at  Northfield.  Mr.  Ober  then  outlined  the  present 
intimate  relations  of  the  agents  of  the  International  Committee  in 
Japan,  China  and  India  to  the  Volunteer  Movement  in  these  foreign 
countries,  as  organized  under  national  committees. 

Miss  Effie  K.  Price,  general  secretary  of  the  International  Com- 
mittee of  the  Y.  "W.  C.  A.,  presented  the  responsibilities  of  these 
Associations  to  the  Volunteer  Movement.  Miss  Price  spoke  of  the 
many  local,  state  and  national  secretaries  of  the  Y.  W.  C.  A.  who  are 
volunteers  or  who  have  gone  to  the  foreign  field.  She  then  men- 
tioned the  fact  that  in  all  institutes  and  conferences  of  the  Associa- 
tions the  foreign  work  is  given  a  large  place,  with  addresses  by 
returned  missionaries  or  volunteers.  The  regular  college  Y.  W.  C.  A. 
is  a  recruiting  ground  of  the  Volunteer  Movement. 

Miss  Ruth  Rouse,  secretary  of  the  Volunteer  Movement  and 
formerly  of  the  Student  Volunteer  Union  in  Great  Britain,  ad- 
dressed the  conference  on  the  history  and  progress  of  the  Volunteer 
Union  among  institutions  of  learning  for  women  in  Great  Britain. 
Beginning  as  it  did  from  inspiration  gathered  from  a  visit  of  a  repre- 
sentative from  the  American  Movement,  the  whole  progress  has  been 
accomplished  within  four  years.     Miss  Rouse  also  spoke  of  the  neces- 

529 


530  The  Student  Missionary  Appeal 

sity  of  extending  the  missionar}^  spirit  to  the  women  students  of  Scan- 
dinavia, Switzerland,  Grermany  and  Finland. 

Mr.  E.  E.  Stacy,  state  secretary  of  the  Y.  M.  C.  A.  of  Indiana, 
spoke  of  the  responsibiUties  of  the  Associations  to  the  Volunteer 
Movement.  There  is  a  lamentable  lack  of  definite  policy  among  our 
Associations  throughout  the  various  states  as  to  the  methods  of  co- 
operation with  the  Student  Volunteer  Movement.  The  tour  in  any 
state  of  a  volunteer  secretary  or  a  special  worker  should  always  be 
undertaken  in  co-operation  between  the  Executive  Committee  of  the 
Movement  and  the  State  Committee  of  Y.  M.  C.  A.,  for  such  co- 
operation would  be  mutually  helpful. 

Mr.  Fred  S.  Goodman,  state  secretary  of  the  Y.  M.  C.  A.  of  N"ew 
York,  spoke  on  the  possibilities  and  needs  of  our  work  abroad;  also 
of  the  distinctive  aim  of  the  Associations  which  must  rule  in  this 
work  abroad;  that  is,  a  work  for  and  by  young  men.  There  is  danger 
that  our  narrowness  and  self-interest  hinder  our  usefulness,  and  this 
foreign  work  offers  a  corrective  in  its  worldwide  outlook.  We  have 
splendid  machinerj^  but  lack  power  among  our  membership,  and 
this  foreign  work  will  develoj)  the  spirituality  of  our  membership  by 
leading  to  praying  and  giving.  There  is  a  wonderful  significance  in 
the  thought  of  what  may  be  accomplished  by  an  organized  Student 
Volunteer  Movement  for  Home  Missions  on  the  foreign  field  as  an 
outgrowth  of  our  foreign  Association  work. 

Mr.  Myron  A.  Clark,  secretary  for  Brazil  of  the  International 
Committee  of  the  Y.  M.  C.  A.,  told  something  of  the  needs  of  his  field, 
the  opportunities  for  his  work  and  the  difficulties  encountered  in  its 
prosecution.  He  also  emphasized  the  importance  of  work  among  the 
young  men  in  commercial  pursuits  in  foreign  mission  fields  and  not 
only  among  students  especially,  because  from  this  class  must  come 
the  financial  support  for  the  native  pastors  and  native  Association 
secretaries. 

Miss  E.  A.  Morse  of  the  International  Committee  of  the  Y.  W. 
C.  A.  spoke  of  some  phases  of  the  foreign  work  carried  on  by  that  or- 
ganization. The  work  was  organized  by  the  World's  Committee  in 
1891,  and  in  this  same  year  the  first  secretary,  Miss  Agnes  Hill,  was 
sent  out  to  India.  Miss  Morse  traced  the  relations  of  the  Associations 
in  this  country  to  the  foreign  work,  stating  that  the  Toledo  Association 
was  not  only  led  to  give  up  its  beloved  secretary  for  the  foreign  field, 
but  was  also  led  to  support  her  at  the  beginning  as  their  representative, 
and  are  even  yet  largely  contributing  to  her  maintenance. 

In  closing,  Mr.  Ober  outlined  a  plan  recently  originated,  by  which 
our  Associations  may  put  into  definite  practice  what  has  been  heard 
this  afternoon,  a  plan  which,  in  brief,  comprises  the  study  of  Associa- 


Conference  of  Y.  M.  C.  A.  and  Y,  W.  C.  A.  531 

tion  work  on  foreign  mission  fields,  personal  service  either  at  home  or 
abroad,  a  higher  spiritual  life  and  a  larger  spirit  of  stewardship  in 
regard  to  giving  for  the  foreign  work;  all  this  to  be  part  of  a  league 
organized  in  each  local  Association,  and  under  the  supervision  of  the 
Foreign  Department  of  the  International  Committee. 

Discussion  of  the  above  plan  was  participated  in  by  Messrs. 
Brown,  Coulter,  Andersen,  Miss  Price,  Miss  Mitchell,  Miss  Howell, 
Mr.  Clark,  Mr.  Eamsey,  Mr,  Murray,  Mr.  Morse,  Mr.  Weidensall  and 
others. 


SuGae6te^  prater  an&  IResoIution  ZIopics  tor  tbe 
XiBc  ot  Delegates  on  ITbeir  Ibomewarb  Journei? 
from  tbe  IDoluntcer  Convention  at  (^levelan^ 


1  UbankSGiving  to  (3o&.    jpsalm  145 

#or  answereO  praters  rcgarDing  tbe  Convention 

3for  larger  l^nowleDge  of  Cbrist  anO  Mis  purposes  tor  tbe  world 

3Por  tbe  trlumpbs  of  Gbrlst  among  tbe  races  of  manftlnd 

jfor  tbe  uneiampleD  opportunities  afforDeD  tbls  generation  to 

eitenO  Mis  ftlng&om 
ffor  larger  recognition  of  our  resources  In  Cbrlst 

2  perils,    ^ar??  14:38 

l^lel&lng  to  tbe  spirit  of  unftlnD  or  belittling  criticism 

priOe  anO  self*rellance 

fjnowlng  an&  not  Doing;  or  Disobedience  to  tbe  beavenls  visions; 

anO  failure  to  be  true  to  tbe  ligbt  of  tbe  blgbest  inspiration 

points  in  tbe  Convention 
"Wot  going  from  strengtb  to  strengtb 
Selfisbness  in  not  sbaring  tbe  benefits  received  at  Cleveland 

"Xord  ©oD  of  Ibosts  be  wltb  us  set 
Xest  we  forget,  lest  we  forget" 

3  Mbat  more  can  "ff  &o  tban  H  bav>e  &one  to  basten  tbe 
lEvanQelisation  of  tbe  worl&?    pbil.  2:13 

1In  tbe  realm  of  tbe  studg  of  missions 

Hn  tbe  realm  of  intercessors  prater 

In  tbe  realm  of  actual  self*denlal 

f  n  tbe  realm  of  ms  dails  conversation  and  influence 

f  n  tbe  realm  of  Cbristlan  organisations  to  wbicb  11  belong 

■ffn  tbe  realm  of  life  purposes  and  plans 


4  ©bjects  tor  ipraper 

3f  or  tbe  Cits  of  ClevelanD  tbat  tbc  reflei  Influence  of  tbe  Conven* 
tion  mas  be  cbaracteri3eD  bi2  sucb  rtcb  anD  permanent  spiritual 
results  as  sball  rewarD  tbem  for  tbeir  bospitalitg  auD  liberality 

3For  all  delegates,  tbat  tbe^  ma^  return  to  tbeir  bomes  in  tbe 
power  of  tbe  Spirit  and  "abunDantls  utter  tbe  memory  of  6o5's 
great  gooDness" 

^or  tbe  Biecutive  Committee  and  Secretaries  of  tbe  Dolunteer 
/iftovement,  tbat  plans  mas  be  carried  out  wbicb  sball  mafte  tbe 
second  decade  of  tbe  organised  life  of  tbe  Movement  more  fruitful 
in  evers  wag  tban  tbe  first 

3for  tbe  /Dbissionarg  JSoards  tbat  tbeg  mas  be  guided  bs  tbe  Dols 
Spirit  in  directing  tbe  forces  of  tbe  Cburcb  to  best  meet  tbe 
need  of  tbe  world 

3For  all  Cbristians  of  tbe  "Clnited  States  and  Canada  tbat  tbes 
mas  recognise  tbe  iprovidential  significance  of  tbe  Dolunteer 
Movement,  and  bs  greatls  enlarged  giving,  and  bs  faitbfulness 
in  praser,  basten  tbe  realisation  of  its  watcbword— tbe 
evangelisation  of  tbe  world  in  tbis  generation 

ffor  all  /IBissionaries  and  native  Cbristians  as  well  as  for  tbe 
Dolunteer  /Diovement  in  all  lands  tbat  tbis  centurs  mas  not 
close  witbout  a  wotld*wide  spiritual  awaftening 

5  IHow  to  /iDaintain  an5  Uncrease  tbe  Spiritual  Benefits 
ot  tbe  Convention 

3Bs  faitbful  observance  of  tbe  /Dborning  TKHatcb.  TRemember  tbe 
example  of  Cbrist  after  tbe  buss  Sabbatb 

3ISs  looftlng  unto  Jesus  not  onls  as  tbe  Sutbor  of  our  missionars 
faitb,  but  also  as  its  JFinisber 

a3s  reporting  tbe  Convention  and  seefting  to  communicate  Itg 
spirit  to  otbers 

3Bs  obtaining  and  reviewing  praserfulls  tbe  official  report  of 
tbe  Convention 

J8s  regarding  tbe  farewell  meeting  not  as  tbe  end,  but  as  tbe 
end  of  tbe  beginning;  bs  regarding  tbe  Convention  not  as  tbe 
battle  but  as  tbe  council  of  war.  Xet  us  cultivate  expectation 
of  greater  tbings  from  ©od.  "3Lo!  tbese  are  but  tbe  outshirts 
of  Ibis  wass  and  bow  small  a  wbisper  do  we  bear  of  Ibim;  but 
tbe  tbunder  of  t)is  migbts  deeds  wbo  can  understand:" 


ILbe  i£t)ucational  Bxbibit 


THE  EDUCATIONAL  EXHIBIT 

One  of  the  permanently  beneficial  features  of  the  convention  was 
the  educational  exhibit,  which  was  examined  by  throngs  of  interested 
visitors  during  the  hours  of  exhibition.  It  was  the  general  opinion 
that  no  similar  gathering  has  had  the  privilege  of  seeing  brought  to- 
gether so  many  recent  works  bearing  on  missions. 

I.  Design  of  the  exhibit.  From  the  beginning  of  the  Movement's 
organized  life  its  leaders  have  keenly  felt  the  absolute  necessity  of  mis- 
sionary literature,  if  any  intelligent  convictions  concerning  missions 
are  to  be  formed  and  fostered.  For  this  reason  the  secretaries  have 
done  their  utmost  to  induce  volunteers  and  the  student  body  as  a 
whole  to  secure  and  read  missionary  periodicals  and  books.  That  they 
have  partially  succeeded  in  this  effort  is  indicated  by  the  fact  that 
over  $13,000  worth  of  missionary  books  have  been  sold  to  colleges  and 
other  institutions  since  the  Detroit  convention.  To  still  further  aid 
in  this  matter  and  to  bring  before  the  eyes  of  students  and  other  dele- 
gates the  best  missionary  literature  this  exhibit  was  brought  together. 
It  was  likewise  deemed  appropriate  to  include  in  the  exhibit  a  most 
valuable  set  of  objects  illustrating  the  worship  of  non-Christian  lands, 
and  the  intense  interest  shown  in  that  collection  amply  justified  its 
presence  there. 

II.  The  exhibition  hall.  This  was  conveniently  located  on  the 
third  floor  of  the  armory,  in  the  beautiful  hall  of  the  Grays.  Through 
its  length  were  placed  rows  of  tables,  upon  which  were  arranged  vol- 
umes bearing  upon  all  important  missionary  topics.  The  arrange- 
ment was  a  convenient  one  for  popular  use  and  space  enough  was 
secured  so  that  books  could  be  readily  examined.  Along  one  side  of 
the  great  hall  was  a  high  table,  upon  which  were  tastefully  arranged 
the  objects  of  worship  loaned  by  the  Haskell  Museum,  which  were 
under  the  care  of  Professor  Buckley  of  Chicago  University.  The  gem 
of  this  collection  was  a  large  Buddhist  shrine,  the  finest  in  the  Occi- 
dent, which  was  explained  to  all  by  Dr.  Buckley.  On  the  other  side  of 
the  long  hall  was  arranged  the  periodical  and  tract  exhibit  of  all  the 
leading  missionary  societies  of  the  world.  The  walls  were  adorned 
by  missionary  maps  and  diagrams  contributed  by  the  various  Boards, 
while  down  the  center  of  the  hall  were  suspended  still  other  maps. 

III.  Scope  of  the  exhibit.     In  general  the  aim  was  to  bring  to- 


538  The  Student  Missionary  Appeal 

gether  the  best  missionary  literature  from  all  Christian  countries  and 
from  the  leading  Boards  and  publishers  of  missionary  literature. 

1.  The  leaflet  and  booklet  literature  was  especially  full  and  as  it 
was  made  up  of  publications  which  had  been  passed  upon  by  Board 
secretaries,  it  included  the  best  of  such  productions. 

2.  An  exceedingly  valuable  collection  of  missionary  periodicals 
was  also  massed  in  this  exhibit.  Students  must  have  been  strongly  im- 
pressed, not  only  by  the  number  but  also  by  the  attractiveness  of 
this  too  little  appreciated  variety  of  literature. 

3.  Maps  large  and  small  of  every  portion  of  the  globe  were  there 
in  bewildering  variety,  the  most  admired  of  this  collection  being  a 
large  hand  j^ainted  map  of  India  furnished  by  Secretary  j\IcDiarmid, 
of  Canada.  The  new  Church  Missionary  Society  Atlas  was,  perhaps, 
the  most  valuable  article  in  this  section. 

•i.  The  books  exhibited  numbered  more  than  six  hundred.  One 
is  justified  in  saying  that  rarei}^,  if  ever,  have  so  large  a  percentage  of 
recent  books  bearing  on  missionary  lands  and  work  been  brought 
into  one  collection.  They  were  conveniently  arranged  under  the 
heads  of  Geography,  Anthropology  and  Language,  General  History 
of  non-Christian  Eaces,  Travels  in  Missionary  Lands,  Collected  ]\Iis- 
sionary  Biographies,  General  Histories  of  Missions,  General  Works  on 
Missions  and  Missionary  Themes,  Eeports  of  Missionary  Conferences, 
General  Missionary  Periodicals,  Statistics,  Bibliographies,  Eeligions  of 
Non-Christian  Lands,  the  various  Mission  Fields  arranged  under  the 
great  continental  divisions  and  subdivided  according  to  countries, 
Books  of  Interest  to  Volunteers  (including  works  on  Apologetics,  Bible 
Study,  Preparation,  Mission  Study,  Eeports  of  Student  Conventions, 
Exhibits  of  Other  Movements),  Maps  and  Atlases,  Exhibits  of  the  Va- 
rious Boards,  and  Works  on  Medical  Missions. 

IV.  The  catalogue.  To  make  the  educational  exhibit  more  in- 
telligible to  the  delegates  a  large  sixteen-page  catalogue  was  prepared 
and  distributed  to  all  visitors.  While  this  catalogue  does  not  contain 
as  usable  a  list  as  one  of  smaller  compass  it  was  felt  to  be  one  of  the 
best  bibliographies  of  late  missionary  and  allied  literature  that  has 
been  prepared. 

V.  Some  results.  Even  experts  were  surprised  to  see  such  a  col- 
lection of  books  and  went  away  impressed  with  the  wealth  of  avail- 
able missionary  literature.  Inquiries  from  all  parts  of  the  land  have 
been  coming  to  the  office  since  the  convention  which  show  plainly 
that  the  exhibit  will  prove  one  of  the  most  permanently  valuable  fea- 
tures of  the  convention  and  that  our  higher  educational  institutions 
will  increasingly  be  provided  with  the  best  quality  of  fuel  for  mis- 
sionary fires. 


ORGANIZATION  OF  THE  CONVENTION 


Chairman 

Vice  Chairman     .... 

Secretary         

Assistant  Secretary 

Leaders  of  Singing 

C.  C.  Smith,  First  Tenor 

P.  H.  Metcalf,  Second  Tenor 

Cleveland  Executive  Council: 
Clergymen's  Committee    . 

Business  Men's  Committee    . 

Ladies'  Committee 

General  Secretary  Y.  M.  C.  A. 
Business  Committee 
Press  Committee       .... 
Committee  to  Promote  Prayer 
Committee  on  Transportation 

Head  Usher 

Ushers         

Chairman  of  Educational  Exhibit 

Statistician 

Editor  of  the    Report  of    the 

Convention    .... 
Official  Stenographer  . 
Leaders  of  Section  Meetings: 

South  America,  Mexico  and 
other  Papal  Lands 

India         .... 

China        .... 

Japan  and  Korea 

Ceylon,  Burmah  and  Siam 

The  Turkish  Empire,  Persia 
and  Egypt 

The  Jews 

Africa      .... 

Evangelistic  Missions 

Educational  Missions 

Medical  Misssons 

Conference  of  Presidents, 
Professors  and  Instructors 
in  Colleges  and  Theologi- 
cal Seminaries 

Conference  of  Representa- 
tives of  International, 
State  and  City  Y.  M.  C.  A.'s 
AND  Y.  W.  C.  A.'s       . 


John  R.  Mott 

J.  Ross  Stevenson 

W.  Harley  Smith,  M.  D.,  of  Toronto 

George  Gleason,  of  Harvard  Univ. 

Iowa  Male  Quartette 

C.  M.  Keeler,  First  Bass 
E.  W.  Peck,  Second  Bass 

Rev.    Henry   C.   Applegarth,   D.  D., 

Chairman 
C.  J.  Dockstader,  Chairman 
Miss  Katherine  L.  Mather,  Chairman 
G.  K.  ShurtlefY 
C.  C.  Michener,  Chairman 
Robert  E.  Lewis,  Chairman 
H.  W.  Hicks,  Chairman 

F.  P.  Turner,  Chairman 

G.  P.  Kurtz,  of  Cleveland 
Students  of  Adelbert  College 
Harlan  P.  Beach 

J.  E.  Knotts 


H.  B.  Sharman 

C.  W.  Chestnutt,  of  Cleveland 


E.  Lawrence  Hunt.of  Washington, D.C. 
Robert  P.  Wilder,  of  New  York 
Robert  E.  Speer,  of  New  York 
Edwin  C.  Lobenstine,  of  Auburn,  N.  Y. 
Prof.  Frank  K.  Sanders,  of  Yale  Univ. 

Luther  D.  Wishard,  of  New  York 
Wm.  E.  Blackstone,  of  Chicago 
Charles  K.  Ober,  of  Chicago 
Robert  E.  Speer,  of  New  York 
Prof.  J.   Ross   Stevenson,   of   McCor- 

mick  Theological  Seminary 
Rev.W.R.Lambuth,M.D.,of  Nashville 


Prof.   J.  Ross  Stevenson   of   McCor- 
mick  Theological  Seminary 


W.  B.  Millar,  of  New  York 


540 


The  Student  Missionary  Appeal 


LIST  OF  INSTITUTIONS  REPRESENTED,   WITH  NUMBER  OF 
STUDENT  DELEGATES 


Dalhousie  College,  Halifa:> 


Nova  Scotia 

1      Acadia  University,  Wolfville 


Total 


Albert  College,  Belleville 

Preparatory 

Arts  Faculty 

Medical  .... 

Bible  Training  School,  Toronto 
District  Nurses  Home,  Toronto 
Ewart  Training  Home,  Toronto 
Knox  College,  Toronto 

Preparatory 

Theological 
McMaster  University,  Toronto 

Arts  Faculty 

Theological 
Methodist  Training  Sch.,Toronto 
Normal  Training  Sch.,  Toronto 
Ontario  Agricultural  College, 
Guelph 


Ontario 

Ontario  Ladies  College,  Whitby 
1      Ontario     Medical    College      for 
1  Women,  Toronto 

1       Queens  University,  Kingston 
5  Arts  Faculty    .... 

1  Medical  .... 

1  Post  Graduate 

Toronto  Medical  Coll.,  Toronto 
4      Trinity  Medical  Coll.,  Toronto 
10      University  College,  Toronto 

Victoria  University,  Toronto 

4  Arts  Faculty 

5  Theological 

3                Post  Graduate 
1      Wycliffe    Theological     College, 
Toronto 


Total 


McGill  University,  Montreal 


Quebec 

7 
Arkansas 


Hendrix  College,  Conway    .        .        1 

Colorado 
Colorado  Coll.,  Colorado  Springs        2      Denver  Univ.,  University  Park 

Total     .... 
Connecticut 

Hartford  Theological  Seminary,  Yale  University,  New  Haven 

Hartford 2  Undergraduate 

Wesleyan  University,  Middletown     4  Theological 

Post  Graduate 


Stetson  University,  De  Land 


Florida 

1 


12 


13 


113 


Total 36 

Delaware 
Delaware  College,  Newark         .        2 

District  of  Columbia 
Columbian  University,  Washington  6      Howard  University, Washington  1 

Total  ....        7 


List  op  Institutions  Represented 


541 


Georgia 


LaGrange  Female  Coll.,  LaGrange  1 
Lucy  Cobb  Institute,  Athens  .  2 
Mercer  University,  Macon  .        1 


Spellman  Seminary,  Atlanta 
University  of  Georgia,  Athens 


Total 


Illinois 


Augustana  College,  Rock  Island  4 
Bible  Institute,  Chicago  .  .  3 
Carthage  College,  Carthage  .  1 
College  of  Dental  Surgery.Chicago  2 
College  of  Physicians  and  Sur- 
geons, Chicago  ...  3 
Chicago  Theological  Seminary  7 
Chicago  Training  School  .  .  8 
Eureka  College,  Eureka 

Preparatory    ....        1 
College  ....        1 

Theological    ....        2 
Evangelical    Lutheran     Theolo- 
gical Seminary,  Chicago  .        2 
Froebel  Kindergarten,  Chicago  1 
Knox  College,  Galesburg 

Preparatory   ....        1 

College 3 

Herring  Medical  Coll.,  Chicago        1 
Hyde  Park  High  School,  Hyde 

Park  1 

Illinois  College,  Jacksonville       .        1 
Illinois  State  Normal  University, 

Normal       .... 
Illinois     Wesleyan     University 

Bloomington 
Lake  Forest  Univ.,  Lake  Forest 

Preparatory    ....        1 
College  ....        2 


Lincoln  University,  Lincoln 

Preparatory  ....  1 
College  ....  1 
McCormick  Theological  Semi- 
nary, Chicago  ....  17 
Monmouth  College,  Monmouth  2 
National  Medical  Coll.,  Chicago  1 
Northwestern  Coll.,  Naperville  4 
Northwestern  Univ.,  Evanston 

Preparatory    ....  11 

College            .        .        .        .  2G 

Law  (Chicago)        ...  1 

Medical  (Chicago)          .        .  5 

Woman's  Medical  (Chicago)  10 

Garrett  Biblical  Institute      .  4 

Rush  Medical  College,  Chicago  5 

Shurtleff  College,  Upper  Alton  1 

Post  Graduate        ...  1 
Southern  Illinois  Normal  School, 
Carbondale        .... 
University  of  Chicago,  Chicago 

College            ....  2 

Theological     ....  7 

University  of  Illinois,  Urbana     .  G 
Vermilion  Academy,  Vermilion 

Grove 1 

Wheaton  College,  Wheaton        .  1 


Total 


Indiana 


Butler  College,  Irvington     . 

Theological 
Central  Medical  College,  Indian 

apolis  .... 

Central  Normal,  Danville 

Preparatory    . 

Collegiate 
De  Pauw  University, Greencastle 

Collegiate 

Theological    . 
Earlham  College,  Richmond 

Theological    . 
Franklin  College,  Franklin 

Post  Graduate 


Hanover  College,  Hanover 
Preparatory    . 
College 
Indiana    State     Normal,    Terre 

Haute         .... 
Indiana  University,  Bloomington 
Medical  College  of  Indiana,  In 

dianapolis 
Moore's  Hill  College, Moore'sHill 
Northern  Indiana   Normal,  Val 

paraiso       .... 
Normal  College,  Marion 
Oakland  City  College,  Oakland 

City 


157 


542 


The  Student  Missionary  Appeal 


Purdue  University,  Lafayette 
Rose    Polytechnic     Institute, 

Terre  Haute      .... 
Southern  Indiana   Normal,  Mit- 
chell     

Amity  College,  College  Springs 
Central  College,  Pella 
Charles  City  Coll.,  Charles  City 
Coe  College,  Cedar  Rapids 
Cornell  College,  Mt.  Vernon 

Post  Graduate 
Des  Moines  College,  Ues  Moines 
Drake  University,  Des  Moines 

College 

Theological    .... 
Epworth  Seminary,  Epworth 
German  College,  Mt.  Pleasant    . 
Highland    Park     College,     Des 

Moines 

Iowa  College,  Grinnell 


Campbell  University,  Holton 
Kansas    Agricultural     College, 
Manhattan         .... 
Kansas  City  Univ.,  Kansas  City 
Kansas  State  Univ.,  Lawrence    . 


Asbury  College,  Wilmore   . 
Central  University,  Richmond    . 
Danville  Theological  Seminary, 

Danville 

Georgetown  College, Georgetown 
Hospital   College   of    Medicine, 

Louisville 

Kentucky  University,  Lexington 

College 

Bible  College 

Bates  College,  Lewiston 
Boudoin  College,  Brunswick 
Colby  University,  Waterville 

Baltimore  Medical  College,  Bal- 
timore         

College  of  Physicians  and  Sur- 
geons, Baltimore 
John  Hopkins  Univ.,  Baltimore 
Medical  .        .        .        . 

Post  Graduate 


3      Taylor  University,  Upland  .         1 

Union  Christian  College,  Merom         3 

1       Wabash  College,  Crawfordsville        2 


Total 


59 


Iowa 

3  Iowa  State  Normal,  Cedar  Falls 
2  Iowa  Wesleyan  University,  Mt. 
1  Pleasant 


4 

Preparatory    . 

8 

College 

1 

Lenox  College,  Hopkinton 

2 

Penn  College,  Oskaloosa     . 

Parsons  College,  Fairfield  . 

2 

State  University,  Iowa  City 

1 

Simpson  College,  Indianola 

2 

Tabor  College,  Tabor 

1 

Upper  Iowa  University,  Fayette 

Western  College,  Toledo     . 

1 

Western  Normal,  Shenandoah 

b 

Total   .... 

71 

Kansas 

1 

Kansas  Wesleyan  Univ.,  Salin? 

I        1 

Lane  University,  Lecompton 

1 

Ottawa  University,  Ottawa 

1 

College  of  Emporia,  Emporia 

Total 


Kentucky 


Louisville  College  of  Dentistry, 
Louisville 

Louisville  Presbyterian  Theo- 
logical Seminary 

Madison  Institute,  Richmond 

Southern  Baptist  Theological 
Seminary,  Louisville 

University  of  Louisville 


Total 38 


Maine 
1       Hebron  Academy,  Hebron 


] 

Total 

•LAND 

Western  Maryland  CoUege.West- 

6 

2 

minster 

1 

Woman's  College,  Baltimore 

2 

Woman's  Medical  College,  Bal- 

4 

timore         

1 

1 

Total 

13 

List  of  Institutions  Represented 


543 


Amherst  College,  Amherst 
Andover  Theological  Seminary 

Andover 

Bible  Normal  Coll.,  Springfield  , 
Boston  University 

College  .... 

Law         .... 

Medical  .         .        .        .        , 

Theological    .        .        .        , 
Episcopal   Theological    School 

Cambridge  ... 

Everett  Home  School  . 
Gordon     Missionary     Training 
School,  Boston   .        .        .        , 
Harvard  University,  Cambridge 

Undergraduate 

Medical  (Boston)  . 

Theological    . 

Post  Graduate 
Massachusetts  Institute  of  Tech 


Massachusetts 

2         nology,  Boston   .        .        .        . 
Mt.  Holyoke  Coll.,  South  Hadiey 

2  Mt.  Hermon  School,  Mt.  Hermon 
,3       New    England   Conservatory  of 

Music,  Boston    .         .        .        . 
8       Newton   Theological    Institute, 

3  Newton  Center 

3  Northfield  Seminary,  East  Nortl 

4  field     .         .        .'      . 
Phillips  Academy,  Andover 

2  Radcliffe  College,  Cambridge 
1      Smith  College,  Northampton 

Tufts  Medical  College,  Boston 

3  Wellesley  College,  Wellesley 
Williams  College,  Williamstown 

14      Worcester  Academy,  Worcester 

4  Y.    M.   C.  A.   Training  School, 
1         Springfield         .        .        .        . 


American    Med.    Miss.   College, 
Battle  Creek       .        .        .        . 
Adrian  College,  Adrian 

Preparatory    .        .        .        . 

College  .        .        .        . 

Albion  College,  Albion 

Preparatory    ,        .        .        . 

College  .        .        .        . 

Alma  College,  Alma     . 
Battle  Creek  Coll.,  Battle  Creek 
Hillsdale  College,  Hillsdale 

Preparatory   .         .        .        . 

College  .        .        .        . 

Theological    .        .        .        . 

Carleton  College,  Northfield 
Hamline  University,  Hamline     . 
McAllister  College,  St.  Paul 
Parker  College,  Winnebago  City 

Millsaps  College,  Jackson 


Avalon  College,  Trenton     . 
Central  College,  Fayette     . 
Eden  College,  St.  Louis 
Howard  Payne  College,  Fayette 
Park  College,  Parkville 


Total   .... 
Michigan 

Hope  College,  Holland 
9      Kalamazoo  College,  Kalamazoo 
Michigan  Normal  College,  Ypsi 
1         lanti 

1  Michigan  Agr'l  Coll.,  Agricultural 

College        .... 

2  Olivet  College,  Olivet 

5      University  of  Mich.,  Ann  Arbor 

3  Preparatory    . 

2  College 
Medical 

3  Law         .... 

4  Western  Theo.  Sem.,  Holland 
2  Total   .... 

Minnesota 

2      State  University,  Minneapolis 

2  Medical  .        .        .        . 

4  Post  Graduate 

1  Total 

Mississippi 

1      State  University,  University 

Total 

Missouri 

I      University  of  Mo.,  Columbia 

1      State  Normal,  Warrensburg 

1  Westminister  College,  Fulton     . 

2  William  Jewell  College,  Liberty 
2  Total 


94 


544 


The  Student  Missionary  Appeal 


Bellevue  College,  Bellevue 
Cotner  University,  Bethany 
Doane  College,  Crete  . 
Gates  College,  Neligh 
Grand  Island  Coll.,  Grand  Island 
Hastings  College,  Hastings 
Lincoln  Normal,  Lincoln     . 
Neb.  Wesleyan.University  Place 
Norfolk  College,  Norfolk     . 


Nebraska 

1  Omaha  Theo.  Seminary,  Omaha 

1  State  Normal,  Peru 

3  Union  College,  Collegeview 

1  University  of  Nebr.,  Lincoln 

1  College 

1  Law 

1  York  College,  York 

5 

1  Total 


New  Hampshire 
Dartmouth  College,  Hanover      .        1       Phillips  Exeter  Academy, Exeter 

Total 

New  Jersey 

Blair     Presbyterian     Academy, 

Blairstown  .... 

Drew  Theol.  Seminary,  Madison 
New    Brunswick    Theol.    Sem., 

New  Brunswick 
Pennington  Sem.,  Pennington     . 


Albany  Medical,  Albany     . 

Alfred  University,  Alfred    . 

Auburn  Theol.  Sem.,  Auburn 

Cazenovia  Seminary,  Cazenovia 

Christian  Bible  Inst.,  Stanford    . 

Christian    Missionary    Alliance 
Training  School,  South  Nyack 

Colgate  University,  Hamilton 
Preparatory   .        .        .        . 

College 

Theological    .        .        .        . 

College  of  the  City  of  New  York, 
N.  Y 

College  of  Physicians   and   Sur- 
geons, N.  Y 

Columbia  University,  New  York 

Cornell  University,  Ithaca  . 

Dr.  Gardner's  Institute,  N.  Y.     . 

Hamilton  College,  Clinton 

Hamilton  Theol. Sem.,  Hamilton 

Homoeopathic  Tvled.  College, N.Y. 

New  York  University,  N.  Y. 


1 

Undergraduate 

10 

9 

Theological    .... 

13 

Post  Graduate 

1 

5 

Rutgers  College,  N.  Brunswick 

2 

2 

Total 

43 

New 

York 

1 

New  York  State  Normal  College, 

1 

Albany       

1 

13 

New  York  Med.  Coll.  and  Hospi- 

1 

tal  for  Women 

2 

2 

Rochester  Baptist  Theol.  Sem., 

Rochester          .... 

12 

16 

St.  Stephen's  College,  Annandale 

1 

Syracuse  University,  Syracuse    . 

12 

1 

Training    Home    for     Christian 

3 

Workers,  New  York 

1 

1 

Union  College,  Schenectady 
Union  :\Iissionary  Training  Insti- 

2 

1 

tute,  Brooklyn    .... 

4 

Union  Theological  Sem.,  N.  Y. 

10 

6 

University  Med.  College,  N.  Y. 

1 

2 

University  of  Rochester,Roches- 

12 

ter 

3 

1 

Vassar  College,  Poughkeepsie    . 

1 

4 

W^ells  College.  Aurora 

1 

3 

Woman's  Med.  Coll.  of  the  New 

1 

York  Infirmary,  N.  Y. 

4 

2 

Renslaer   Polytechnic    Institute, 

Troy 

1 

Total 127 


List  of  Institutions  Represented 


545 


North  Carolina 


Davidson  College,  Davidson  .  2 
Livingstone  College,  Salisbury  .  1 
N.  C.  Medical  College,  Davidson        1 


Shaw  University,  Raleigh  .         .  1 

Trinity  College,  Durham     .        .  2 
Wake    Forest    College,    Wake 

Forest 1 


Total 


8 


North  Dakota 
Fargo  College,  Fargo 


0 

rllO 

Africa  M.  E.  Missionary  School, 

lumbus 

3 

Cleveland           .... 

1 

Ohio  Normal  University,  Ada    . 

3 

Baldwin  University,  Berea 

10 

Ohio  State  University,  Columbus 

4 

Cleveland  Boston  School  of  Ora- 

Otterbien   University,    Wester- 

tory,  Cleveland 

1 

viUe 

Cleveland  Homeo.  Med.  College, 

Preparatory    .... 

2 

Cleveland           .... 

10 

College 

10 

Case  School  of  Applied  Science, 

Ohio  Wesleyan, Delaware    . 

17 

Cleveland          .... 

3 

Ohio  University,  Athens,      . 

4 

Denison   University,   Granville 

Scio  College,  Scio 

3 

Preparatory   .... 

1 

Shepardson  College,  Granville   . 

5 

College           .        .        .  •      . 

16 

Union  Biblical  Seminary, Dayton 

4 

Findlay  College,  Findlay     . 

2 

The  Western,  Oxford 

2 

Heidelberg  University,  Tiffin 

Western   Ohio   Normal   School, 

College 

2 

Middlepoint,      .... 

1 

Theological    .... 

5 

Western     Reserve     University, 

Hiram  College,  Hiram 

15 

Cleveland 

Medical          .... 

1 

Preparatory   .... 

1 

Theological    .... 

4 

Adelbert  College   . 

32 

Post  Graduate 

1 

Medical           .... 

2 

Lake  Erie  Seminary,  Painesville 

9 

Post  Graduate 

1 

Lane  Theological  Seminary.Cin- 

College  for  Women 

27 

cinnati 

6 

Post  Graduate  of  College  for 

Malone  Theo.  Training   School, 

Women       .... 

2 

Cleveland           .... 

1 

Wilberforce  University,  Wilber- 

Marietta  College,  Marietta 

force 

Preparatory    .... 

1 

College 

2 

College 

2 

Theological    .... 

3 

Miami  University,  Oxford   . 

1 

Wilmington  College,Wilmington 

Mt.  Union  College,  Alliance 

5 

Preparatory   .... 

1 

Muskingum  College,NewConcord 

3 

College           .... 

2 

Oberlin  College,  Oberlin 

Wittenberg  College,  Springfield 

11 

Preparatory   .... 

4 

Theological    .        .        •        . 

8 

College            .... 

39 

Wooster  University,  Wooster 

Theological    .... 

22 

Preparatory    .... 

5 

Post  Graduate 

2 

College           .... 

17 

Oberlin  Kindergarten   Training 

Post  Graduate 

1 

School        .     '   . 

1 

Xenia  Theological  Sem.,  Xenia 

2 

Ohio    Medical     University,   Co- 

- 



Total 


.     343 


546 


The  Student  Missionary  Appeal 


Pennsylvania 


Alleghany  College,  Meadville 
Preparatory 

College  .        .        .        . 

Theological    .        .        .        . 

Bryn  Mawr  College,  Bryn  Mawr 

Bucknell  University,  Lewisburg 

Church  Training  and  Deaconess 

School,  Philadelphia 
California   State    Normal,   Cali 

fornia  .... 

Carlisle  Indian  School,  Carlisle 
Crozer    Theological     Seminary, 

Chester      .... 
Dickinson  College,  Carlisle 
Edinboro  Normal,  Edinboro 
Geneva  College,  Beaver  Falls 
Evangel.  Lutheran   Theo.  Semi 

nary,  Gettysburg 
Grove   City  College,  Grove  City 
Hahnemann  Med.  College,Phila 

delphia 

Haverford  College,  Haverford    , 
Jefferson  Med. Coll. .Philadelphia 
Juniata  College,  Huntington 
Kiskiminetas     Springs    School, 


Saltsburg  .... 
Medical  Chirurgical, Philadelphia 
Moravian  Seminary,  Bethlehem 
Pennsylvania      Bible     Institute, 

Philadelphia  .... 
Pennsylvania  College  of   Dental 

Surgery,  Philadelphia 
Philadelphia   P.   G.     School     of 

Homeopathy  .... 
Reformed  Presby.   Theo.   Sem., 

Allegheny  .... 

Susquehanna  University,   Selins 

Grove         

Washington  and  Jefferson  Coll., 

Washington  .... 
Waynesburg  Coll.,  Waynesburg 
Universityof  Pennsylvania,Phila- 

delphia 

College  .... 

Medical  .... 

Western  Theological  Seminary, 

Allegheny          .... 
Westminster   College,    N.   Wil- 
mington      

Woman's  Med.Coll., Philadelphia 
Ursinus  College,  Collegeville 


Total 
Rhode  Island 
Brown  University,  Providence 


5 
10 

1 

138 


South  Carolina 


Columbia  College,  Columbia 
Columbia  Theological  Seminary, 

Columbia 

Due  West  Female  College,  Due 

West 

Furman  University,  Greenville  . 
Presbyterian  College  for  Women, 


Columbia 1 

South  Carolina  College.Columbia  2 
Winthrop  Normal  and  Industrial, 

Rock  Hill 2 

Wofford   College,  Spartansburg  2 


Total 14 

South  Dakota 
Dakota  University,  Mitchell     .        .        1 


Tennessee 


Belmont  College,  Nashville 
Cumberland  University.Lebanon 

Theological    .... 

Post  Graduate 
Carson  &  Newman  College, Mossy 

Creek  

Fisk  Universitv,  Nashville 


Maryville  College,  Maryville 

Nashville  College  for  Young 
Ladies,  Nashville 

Southwestern  Baptist  Univer- 
sity, Jackson       .... 

Southwestern  Presbyterian  Uni- 
versitv, Clarksville     . 


List  ov  Institutions  Represented 


547 


University   of   Nashville,    Nash 
ville 
College 
Medical 
University  of  Tennessee,  Knox 
ville 


Vanderbilt  University,  Nashville 

College  .        .        .        .        S 

Medical 

Theological    . 

Ward  Seminary,  Nashville 


Total    .... 
Texas 
University  of  Texas,  Austin     .         .        1 
Vermont 
Middleboro  College,  Middleboro        2      University  of  Vermont,  Burling- 

Troy      Conference     Academy,  ton 3 

Poultney 2  

Total 6 

Virginia 


Emory  and  Henry  Coll.,  Emory 
Hampden-Sydney  Coll.,  Hamp- 

den-Sydney 
Mary  Baldwin  Sem.,  Staunton 
Martha     Washington     College, 

Abingdon  .        .        .        .        , 
Randolph  Macon  College,Lynch 

burg 

Richmond  College,  Richmond 
Roanoke  College,  Roanoke 


Bethany  College,  Bethany 


3      Union   Theol.   Sem.,  Hampden- 
Sydney       2 

1      University  of  Va.,Charlottesville  2 

1      Va.  Female  Institute,  Staunton  2 

Va.  Military  Institute,  Lexington  1 

1      Va.  Polytechnic  Inst.,Blacksburg  1 

Va.  Theol.  Sem., near  Alexandria  2 

1  Washington  and  Lee  University, 
i          Lexington          ....  2 
3      William  and  Mary  College,  Wil- 
liamsburg    1 

Total 27 

West  Virginia 

2  West  Virginia  Univ. .Morgantown  2 


Total 


Wisconsin 


Beloit  College,  Beloit  ...  6 

Carroll  College,  Waukesha         .  1 
Lawrence  University,  Appleton 

Preparatory    ....  1 

College   .    '     .        .        .        .  2 

Oshkosh  Normal,  Oshkosh  .  1 

Ripon  College,  Ripon  .        .  3 

Graduates  and  out  of  college  students  . 
Total  student  delegates  from  Canada  . 
Total  student  delegates  from  United  States 

Grand  total*  student  delegates 


University  of  Wisconsin, Madison 

College 

Agricultural  Department     . 

Law 

Post  Graduate 


Total 24 

55 

122 

U21 


1598 


548 


The  Student  Missionary  Appeal 


LIST  OF  INSTITUTIONS  REPRESENTED  BY  FACULTY 
DELEGATES  ONLY 

Gammon  Theol.  Seminary,  Atlanta, Georgia 

Baptist  Missionary  Training  School,  Chicago Illinois 

Deaconess  Boys  Farm,  River  Forest, Illinois 

McPherson  College,  McPherson,  Kansas 

Kentucky  Wesleyan  College,  Winchester, Kentucky 

Agricultural  College,  Agricultural  College,  ....  Michigan 

Scarritt  Bible  and  Training  School,  Kansas  City,     ....         Missouri 

Folt's  Missionary  Institute,  Herkimer,  New  York 

Medical  District  Institute,  New  York, New  York 

Methodist  Deaconess  Home  and  Training  School,  New  York,     .         New  York 

Misses  Ely's  School  for  Girls,  New  York, New  York 

Granville  Female  College,  Granville.  Ohio 

Kenyon  College,  Gambler, Ohio 

Lincoln  University,  Oxford,  Pennsylvania 

Millersville  State  Normal  School,  Millersville,         .        .        .        Pennsylvania 

Assembly  Training  School,  Fredericksburg,  ....  Virginia 

Total  number  of  faculty  delegates  present  .  .        .  119 


NUMBER    OF    INSTITUTIONS   REPRESENTED    IN    EACH 
PROVINCE  AND  STATE 


CANADA. 

Nova  Scotia 2      Quebec 

Ontario  25  Total 


UNITED   STATES 


Arkansas 

Colorado 

Connecticut     . 

Delaware 

Dist.  of  Columbia 

Florida 

Georgia 

Illinois 

Indiana 

Iowa     . 

Kansas 

Kentucky     . 

Maryland 

Maine 

Massachusetts 

Michigan 

Minnesota 

Mississippi 


5 
1 

2 
1 
6 

26 

25 

9 

13 

7 

28 

21 

7 

2 

204 


Missouri 
Nebraska 
New  Hampshire 
New  Jersey 
New  York 
North  Carolina 
North  Dakota 
Ohio      . 
Pennsylvania 
Rhode  Island 
South  Carolina 
South  Dakota 
Tennessee 
Texas 
Vermont 
Virginia 
West  Virginia 
Wisconsin 


Total,  United  States 
Total,  Canadian 
Grand  Total  Institutions 


15 
2 
8 

37 
6 
1 

57 

36 
1 
8 
1 

16 
1 
3 

16 
2 

10 
229 
204 
433 

28 
461 


Classification  of  Institutions  Represented  549 

CLASSIFICATION  OF  INSTITUTIONS  REPRESENTED 

Preparatory  Schools             42 

Normal  Schools 22 

Training  Schools 31 

Agricultural  Colleges 5 

Law  Schools 5 

Medical  Colleges 46 

Theological  Seminaries 57 

Colleges 235 

Post  Graduate  Schools  and  Departments 18 

Total 461 


PERSONNEL  OF  THE  CONVENTION 

Student  Delegates 1598 

Fraternal  Delegate  (Great  Britain) 1 

Presidents  and  Faculty  Members  of  Educational  Institutions        .        .  119 

Unclassified  attendants  at  the  Convention 121 

Officers  of  National  and  State  Young  People's  Movements  ...  20 
International  State  and  City  Secretaries  of  Young  Women's  and  Young 

Men's  Christian  Association 80 

Secretaries  and  other  Representatives  of  Foreign  Missionary  Boards  and 

Societies 87 

Returned  Foreign  Missionaries 89 

Editors  of  Missionary  Magazines 11 

Speakers  and  Guests  not  otherwise  Classified 10 

Officers  and  Secretaries  of  the  Student  Volunteer  Movement        .        .  11 

Ministers  (not  resident  in  Cleveland) 74 

Total 2221 


INDEX 


Arabia, 


,402. 


Aberdeen,  Countess  of,  referred  to,  465. 

Academic  life,  see  College  life. 

Academy,  of  Plato,  32. 

Advice  to  Intending  Missionaries  to  South 
America,  277,  294. 

Africa,  413. 

Africa:  Abyssinia,  87,418;  area,  415;  Berber 
states,  419;  Central,  87,  89,  417;  climate, 
415;  commercial  problem,  87;  Congo,  266, 
267,  490,  492:  denominations  and  sects  at 
work,  421 ;  duty  of  negroes  of  U .  S.  to,  165 ; 
East,  420,  424,  425,  426,  433;  Egypt,  31,  86, 
267,  268,  417,  418;  ethnological  problem, 
86;  evangelization,  417,  435;  geographical 
problem,  85;  languages,  416:  liquor 
traffic,  87,  416;  missionary  work,  88,  89, 
154,165,417,421,  423;  Mohammedans,  90; 
need,  243;  Nile  valley,  86;  North,  86,88, 
417,  418,  424,  425,  426,  427;  obstacles  to 
evangelization,  416;  opposing  forces,  274; 
philological  problem,  86;  physical  fea- 
tures, 415;  population,  415;  prayer  for, 
209;  religious  problem,  88;  Sahara,  132, 
417;  slave  trade,  87,  88,  416;  Soudan,  86, 
88,  266,  417;  South,  87,  89,  417,  419,  424,  425, 
426,  431;  speaker  from,  490;  Stewart 
Missionary  Foundation  for,  166;  The 
Continental  Problem  of,  83,  85 ;  The  Field 
and  the  Opposing  Forces,  413,  415;  The 
Need  and  Importance  of  Medical  Mis- 
sionary Work  in,  481,  490;  translations 
of  the  Bible  into  languages  of,  86,  87 ; 
Uganda,  420 ;  volunteers  for,  189,  266,  267, 
268;  West,  81,  88,  419,  424,  425,  426,  428; 
Zanzibar,  420. 

African  Mission^ Forces,  The  Distribution  of 
the  Chief,  413,  418. 

After  Convention  Perils,  249,  255. 

Agnew,  Eliza,  work  of,  373. 

Agnosticism,  32,  70. 

Ahmednagar  High  School,  The,  455,  466. 

Aim,  The,  of  Educational  Missions,  455,  457. 

Alleine,  Joseph,  incident  of,  237. 

Alliances,  which  must  be  broken,  7. 

Ambitions,  7. 

Ament,  Rev.  W.  S.:  The  Religions  of  China, 
336 

American  Board  of  Commissioners  for  For- 
eign Missions,  174,  212. 

American  Bible  Society,  295. 

Analects  of  Confucius,  36. 

"An  American  Missionary  in  Japan,"  re- 
ferred to,  447. 

Ancestral  Worship,  362. 

Anderson,  Franic,  254. 

Andrews,  President,  quoted,  395. 

Angell,  President,  referred  to,  338. 

Angeio,  nichael,  quoted,  245. 

AngHcan  denomination,  421,  422. 

See  also  Episcopal  denomination. 

Anglo-Chinese  School,  The,  at  Singapore, 
455,  474. 

Anointing,  The,  with  the  Spirit,  1, 12. 

Aokl,  Mr.  C:  A  Message,  367. 

Appeal,  An,  303,  321. 

Appeal,  An,  for  Medical  Workers,  303,  310. 

Appeal,  An,  for  South  America,  277,  301. 

Appeal  to  intelligence  of  the  non-Christian 
world,  227. 

Appeal  to  youth,  227. 

Appetite,  6. 

Aquinas,  Thomas,  referred  to,  400. 


I   Arabia,  381,  402. 

Arabia:  accessible,  402;  Bible  translations, 
403:  Biblical  promises  for,  403 ;  commer- 
cial importance,  402,  403;  language,  86, 
90;  mission  work,  402;  Mohammedanism, 
36;  neglected,  402;  reformer  of,  92;  re- 
sults of  work,  403;  slaves  rescued,  142; 
territory  of,  402 ;  volunteer  for,  266. 

Argentine,  see  South  America. 

Aristotle,  33. 

Armenians:  character  of,  395 ;  child-training- 
of  J  383;  effect  of  massacres  on  Christian 
missions  among,  389,  396,  472 ;  in  Persia, 
401 ;  orphans  left  by  massacres  of ,385,391 ; 
The  Present  Opportunity  among  the,  381, 

Asia,  number  of  Mohammedans  in,  90. 
"A  Successful  nissionary,"  referred  to,  387. 
Atheism,  approach  of  Confucianism  to,  95. 
Atonement,    the  world-wide  significance  of 

the,  224. 
Augustine,  quoted,  269;  referred  to,  7, 
Australasia,  missionary  interest  in  colleges 

of,  51. 
Australia,  Mr.  Mott's  trip  to,  179. 

B 

Baldwin,  Rt.  Rev.  M.S.,  D.  D.,  Bishop  of 
Huron:  Essential  Spiritual  Qualifica- 
tions of  the  Volunteer,  75. 

Banurji,  K.  C,  254. 

Baptism,  required  of  converts,  477. 

Baptist  Association,  rebuke  of,  174. 

Baptist  Denomination:  in  Africa,  421,  422;  ia 
Brazil,  288;  in  Burmah,  374. 

Baptist  Theological  Seminaries,  Suggested 
Co-operation  of,  509,  518. 

Baptist  Young  People's  Union,  133. 

BarCochba,  referred  to,  409. 

Barth,  H.,  quoted,  100. 

Bartholdy,  referred  to,  410. 

Bartlett,  Hiss  Nellie,  work  of,  383. 

Bartlett,  Rev.  Lyman,  D.  D.:  Work  Among 
the  Children  in  Turkey,  383. 

Beach,  Rev.  Harlan  P.:  The  Educational 
Department  of  the  Stude7it  Volunteer 
Movement,  519;  The  Problem  of  Con- 
fucianism,93. 

Beatific  Vision,  The,  of  an  Evangelized 
World,  217,  219. 

Beaver,  Hon.  James  A.:  The  Responsibility 
Resting  on  Christian  Laymen  in  View  of 
the  Student  Missionary  Uprising,  176. 

Beaver,  Mr.  Gilbert  A.:  After-Convention 
Perils,  255. 

Bebel,  referred  to,  410. 

Beirut  College,  399,  478. 

Benares:  birth-place  of  Buddhism,  34;  inci- 
dent at,  39. 

Bengal,  see  India. 

Berber  States,  see  Africa. 

Berlin,  mission  in,  116. 

Bible:  classes  on  foreign  field.  463,  479 ;  de- 
nied the  people  of  South  America,  285, 
297,  299;  distribution  of,  in  Arabia,  403; 
Persia,  401;  distribution  of,  resulting 
from  Armenian  massacre,  389 ;  distribu- 
tion of,  to  degree  men  in  Peking,  98;  en- 
trance of,  into  Hunan,  98 ;  only  hope  for 
papal  lands,  300;  power  of,  in  China,  99; 
power  of  pure  evangelism  of  the  New 
Testament,  226;  prayerful  teaching  of, 
needed   in  Japan,  353;    presentation  of 


Index 


551 


New  Testament  to  Empress  Dowaser  of 
China,  9S,  3J9;  sauctiou  of  medical  mis- 
sions,505;  societies  in  Brazil,288;  Mexico, 
288;  taught  daily  in  mission  schools, 
459;  teaching  in  training  schools,  478; 
teaching  Chinese  women  to  read  the,  343 ; 
training  schools,  463;  translation  of  into 
African  languages,86,  87, .417 ;  into  Arabic, 
399;  into  Chinese,  330;  translation  of, 
made  by  William  Carey,  196. 

Bible  Study:  devotional,  233;  emphasized  by 
volunteer  bands,  48;  example  of,  9;  im- 
portance of,  501 ;  influence  of,  on  Korean 
Christians,  364;  influence  of  Student 
Volunteer  Movement  in  promoting,  49; 
in  the  morning  watch,  235,  236;  necessary 
in  training  for  evangelistic  work,  439; 
necessary  to  the  useful  missionary,  315; 
new  interest  in.  111;  relation  of  to  study 
of  missions,  512;  specially  necessary  for 
educational  missionary,  476;  specially 
necessary  in  work  among  Jews,  412.  See 
also  Morning  Watch. 

"Bible  Study  for  Spiritual  Growth,"  re- 
ferred to,  236. 

Blackstone,  rir.  Wm.  E.:  The  Land  and  the 
Feople,  407. 

Blessedness,  The,  of  a  Purpose.  249,  268. 

Boards  of  Foreign  Missions:  an  expression 
of  twenty-four,  23;  asking  for  volunteers 
to  conduct  summer  campaigns, 136 ;  coun- 
sel of  secretaries  of,  needed,  59;  faith 
policy  of  one  of  the,  125;  meeting  of 
representatives  from,  207 ;  missionaries  of 
one  of  the,  132;  policy  of  one  of 
the,  in  regard  to  candidates  securing 
own  support,  131 ;  relation  of  Stu- 
dent Volunteer  Movement  to,  43;  rela- 
tion of  volunteers  to,  128;  relation  of,  to 
young  people's  societies,  1.35,  136;  sug- 
gestion of,  in  regard  to  volunteer  bauds, 
57 ;  ten  years  of  progress  of  one  of  the, 
125;  see  also  Financial  Problem. 

Bolivia,  see  South  America. 

Bonar,  Andrew,  prayer-life  of,  237. 

Book,  The,  of  the  Dead,  31. 

Boone,  Dr.,  referred  to,  507. 

Bowen,  Prof.  J.  W.  E.,  Ph.  D  :  The  Need 
and  Fossibilities  of  the  Student  Volun- 
teer Movement  Among  the  Colored  Stu- 
dents of  America,  159. 

Bowery,  the,  114, 115, 

Brahman,  question  of  a,  101 ;  quoted,  102,103. 

Brahmanism:  Brahm,  33;  conception  of  fu- 
ture life,  34;  conception  of  God,  33;  fail- 
ure of,  to  save  from  sin,  34;  fundamental 
doctrines  of,  33;  origin  of,  33;  sacred 
book  of,— The  Rig-Veda,  33.  See  also 
Hinduism,  which  is  used  synonomously. 

Brahmans,  social  standing  of,  100. 

Brainerd,  David,  prayer-life  of,  237;  quoted, 
263. 

Brazil,  see  South  America. 

British  College  Christian  Union,  128. 

Brockman,  Mr.  F.S.:  The  Joy  of  Our  Pur' 
pose,  272;  The  Relation  of  the  Young 
People's  Societiesto  the  Money  Problem, 
133 ;  The  Significance  of  the  Volunteer's 
Purpose,  246;  quoted,  56. 

Brooke.  Q.  Wilmot,  quoted,  243. 

Brown,  Rev.  J.  C:  Practical  Advice  to  In- 
tending Missionaries,  314. 

Buddhism:  Buddh,  34;  Buddha,  34,  224;  con- 
ception of  future  life,  35;  conception  of 
God,  34,  344;  failure  of  to  save  from  sin, 
35;  fundamental  doctrine  of,  34;  in  Bur- 
mah.  374 ;  in  Ceylon,  373, 374 ;  in  China,  96, 
328,  337,  339,  344 ;  in  Japan,  349, 350, 367 ;  in 
Siam,  377 ;  methods  of,  352 ;  moral  code 
of,  35 ;  origin  of,  34, 101 ;  results  of,  351 ; 
sacred  book  of,  34 ;  sects  of,  351. 

Bulgaria,  volunteers  about  to  sail  to,  266. 

Bunker,  Rev.  Alonzo,  D.D.:  Burmah,  374; 
The  iVu-fu-e  Church  as  the  End  and 
Means  of  Evangelistic  Work,  449. 

.BMJ-»iaA,371,374. 


Burmah:  Evangelistic  work  in,  449,4.50;  races 
iu,  374;  triumphs  of  Christianity  in,  375; 
work  among  hill  tribes,  449. 

Burmah,  Ceylon,  and  the  Straits,  371. 

Burmah,  The  Need  and  Importance  of  Med- 
ical Missionary  Work  in,  481,  488. 

Burnham,  Prof.  S.:  Suggested  Co-operati<m 
of  Baptist  Tlieulogical  Seminaries,  518. 

Burrage,  riiss,  work  of,  884. 

Burrell,  Rev.  David  J.,D.D.:  The  Non-Chris- 
tian Religions  Inadequate  to  Meet  the 
World's  Need;  or.  The  Supremacy  of  the 
Christian  Religion,  29. 

Business  Frenzy,  relation  of,  to  the  world's 
evangelization,  112. 

Business  man,  tlio  giving  of  a,  127. 

Butcher,  L.  B.,  254. 

Butler,  Rev.  Wm..  referred  to,  306. 


Calcutta:  opportunity  for  college  settle- 
ments in,  319;  student  work  in,  189;  sut- 
tee formerly  practiced  in,  102. 

Calhoun, Simeon,  quoted,  212. 

Call,  A,  to  Foreign  Service,  241,  243. 

Cambridge  University:  missiouary  study  in, 
62;  volunteers  in,  61, 

Campbell,  Rev.  H.  D.:  The  Need  and  Impor- 
Uiiice  of  Medical  Missionary  Work  in 
Africa,  490. 

Camphor,  Prof.,  referred  to,  166. 

Canada:  example  of  a  medical  student  in, 
137;  incident  of  a  clergyman  in,  172;  in- 
fluence of  Student  Volunteer  Movement 
on  a  university  in,  57. 

Canadian  Colleges'  Hission,  The,  500,  502. 

Canterbury,  Archbishop  of ,  64, 175. 

Carey,  Lot,  referred  to,  419. 

Carey,  William:  consecration  of,  196;  exam- 
ple of,  128;  giving  of,  to  missions,  121, 
197;  linguistic  ability  of,  196;  opposition 
to,  174;  personal  devotion  of,  1%;  prayer- 
life  of,  197;  quoted,  55, 196,  258;  referred 
to,  210,  435,  496;  shoemaker's  hammer, 
195;  study  of  heathen  world,  1%;  work 
of,  185. 

Caste,  33, 100, 102,  104. 

Castelar,  referred  to,  410. 

Cato.  incident  of,  201. 

Ceylon,  371,  373. 

Ceylon:  Christianity  effective  in,  380;  cli- 
mate, 373,  380;  educational  work  in,  379; 
Eliza  Agnew's  work  in,  373;  English  lan- 
guage in,  379;  incident  in,  237;  medical 
missions  in,  379,  380;  mission  work  in, 
373;  number  of  Christians  in,  379;  oppo- 
sition to  missionaries  in,  374;  questions 
answered,  379 ;  races  in,  373;  strength  of 
heathen  religious  in,  374;  work  in,  126, 
127. 

Ceylon,  Burmah,  Siam  and  the  Straits,  371. 

Chadwick,  quoted,  79. 

Chairs  of  Missions.  188,  512,  515,  516. 

Chamberlain,  Dr.:  an  experience  of,  38;  re- 
ferred to,  529. 

Characteristics,  The,  of  China  and  Its  Peo- 
ple, 325,  327. 

Charitable  enterprises,  how  maintained,  110. 

Chicago  Hebrew  Hission,  The.  412. 

Chicago  Theological  Seminary,  study  of  mis- 
sions iu,  516. 

Child,  niss  Abbie  B.:  The  Service  of  Women 
in  Educational  Work,  462;  IVork  for 
Women  in  Japan,  353. 

Children,  educational  work  for,  459,  462. 

Children  in  Turkey,  Work  among  the,  381, 
383. 

China,  325. 

China:  ancestral  worship,  96, 336, 344 ;  ancient 
books  of,  336;  appeal  of  Shanghai  Con- 
ference. 210;  Bible  woman's  sacrifice,  342 ; 
cable  message  from,  254;  Christianity's 
hold  in,  342;  civil  protection  of  mis- 
sionaries,335  ;  commerce  in,  97,  340;  educa- 
tion, 97,  327,  330,  344;  educational  work 


562 


The  Student  Missionary  Appeal 


in,  334,  341;  Emperor  of,  98,  329,  336,  338; 
Empress  Dowager  of,  98,  329,  338;  feng- 
shui,  97;  foot-binding,  331,  333;  gospel  an 
enigma  to  the  people,  207 ;  government, 
327;Hunanprovince,  98,  330,  331,  339;  in- 
dustrial developments,  97 ;  influence  of 
Christianity  on  public  opinion,  331;  In- 
land Mission, 126;  Kiang-su  province,  339; 
language,  332 ;  literati,  94,  98;  mandarins, 
227;  medical  worii,  344;  missionaries' 
power,  99;  missions,  210;  Mohammedans, 
90;  moral  condition,  328;  native  Chris- 
tians, 99 ;  need  ofj  244,  343 ;  official  corrup- 
tion, 95,  327;  official  examinations,  97; 
official  attitude  toward  Christianity,  338; 
opening  to  missionaries,  97;  opium  prob- 
lem, 333,  484;  opposing  forces,  274;  op- 
fiosition  to  foreigners,  201,  330,  338;  pecu- 
iarities  of  the  people,  331 ;  physical  need 
of,  339;  polygamy,  334;  population,  338; 
power  of  the  Bible  in,  98, 99 ;  power  of  the 
Holy  Spirit  in,  99;  questions  answered, 
344 ;  races,327 ;  religions,  328, 344 ;  religious 
ceremonies  in  the  homes,  337 ;  self-support 
of  churches,  333;  social  condition,  327; 
spiritual  need,  339;  student  movement  in, 
238;  supply  of  workers  inadequate,  331 ; 
support  of  two  missionaries  in,  127; 
Sz-chuon  province,  345;  temples,  336,  337; 
territory,  327;  tobacco  habit,  333;  volun- 
teers about  to  sail  to,  266,  267,  268,  270, 
271 ;  volunteer  for  the  lepers  in,  266 ;  work 
among  the  higher  classes,  331,  470;  wor- 
ship of  personifications  of  nature,  336; 
Xavier's  words  in  regard  to,  209;  Y.  M.  C. 
A.  in,  331;  see  also  Confucianism. 

Cblnese-Japanese  War:  an  incident  of,  368; 
effect  of,  on  China,  97 ;  effect  of,  on  Chris- 
tianity's progress,  366;  effect  of,  on 
Japan,  351,  356. 

China  and  its  People,  The  Characteristics  of, 
325,  327. 

China,  The  Development  and  Present  Status 
of  Missionary/  Work  in,  325,  329. 

China,  The  Difficulties  and  Problems  of 
Missionary  Work  in,  325,  331. 

China,  The  international  Institute  of,  455, 
470. 

Chiiia,  The  Need  a^id  Importance  of  Medical 
Missionary  Work  in,  481.  483. 

China,  The  Need  of  More  Workers  in,  325, 
338. 

China,  The  Religions  of,  325,  336. 

China,  Woman's  Work  in,  325,  341,  342,  343. 

Chinaman,  A  Message  from  a,  325,  340. 

Chinese:  in  Malaysia,  378;  in  Peru,  298;  prov- 
erb quoted,  330. 

Christ,  The  Fullness  in,  1,  9. 

Christian  Alliance,  The,  295. 

Christian  business  men,  112. 

Christian  Endeavor  Convention,  195. 

Christian  life:  essential  principle  of,  150,  151; 
test  of,  152. 

Christian  Movements  Amonji^  the  Young, 
see  Young  People's  Societies. 

Christian  Worlcers.  number  of  in  U.  S.,  243. 

Christiania,  Norway,  cable  message  from, 
254. 

Christianity:  cosmopolitan,  225;  effective, 
380;  fundamentally  missionary,  172;  rela- 
tion of  to  other  religions,  150 ;  social  value 
of,  185,  226;  supreme,  104. 

Christianity  Essentially  a  Missionary  Re- 
ligion, 147, 149. 

Christinnitu,  The  Supremacy  of,  27,  29. 

Christlilce  Compassion,  105. 

Christlike  Intolerance,  104. 

Christ's  Measiire  of  Giving,  107,  109. 

Church:  appeal  to  the  leaders  and  members 
of  the,  63;  attitude  of,  to  foreign  mis- 
sions, 128;  challenge  to,  205,  .305;  change 
of  attitude  toward  foreign  missions,  174; 
crisis  in  work  of  the,  74;  delay  of  the, 
211 ;  encouraging  increase  in  members 
observing  the  morning  watch,  233;  essen- 
tial principle  of  the,  150;  faith  funda- 


mental to  missionary  operations  of  the, 
223;  history  of  the,143;  Holy  Ghost  given 
to  the,  13;  lack  of  prevailing  power,  234; 
lack  of  realization  of  need  of  non-Chris- 
tian lands,  259;  lethargy  of,  309;  meaning 
of  missions  to,  213;  meaning  of  Student 
Volunteer  Movement  to,  141 ;  means  used 
by,  226 ;  need  of,  243 ;  need  of  prayer  in, 
122 ;  neglect  of  the  Jews  by  the,  411 ;  op- 
portunity in  Africa,  435;  opportunity  in 
theological  seminaries,  188;  possibilities 
of  spiritual  wealth,  400;  power  through 
money, 116;  power  of  vision,  228;  relation 
to  lapsed  masses,30;  relation  to  students, 
183;  relation  of  StudentVolunteer  Move- 
ment to,  52,  60, 140,  192,  258 ;  relation  to 
the  will  of  God,  119;  relation  to  young 
people's  movement,  192;  responsibility 
of,  99;  resources  of  divine  power,  58; 
resources  of  men,  211;  Spirit-filled,  the 
evidence  of  Jesus'  life,  265;  spirit  of  mis- 
sions fundamental  to,  152;  wealth  of  the, 
109, 129,  211,  400;  world  open  to  the,  210; 
wrong  conception  of  the,  150;  young  peo- 
ple's place  in,  190.    See  also  clergymen. 

Churches:  benefit  to,  of  supporting  misson- 
aries,  130;  necessary  to  extending  evan- 
gelistic work,  450;  support  of  mission- 
aries by,  illustrated,  130,  132. 

Church,  The,  In  Britian:  recognition  of  Stu- 
dent Volunteer  Missionary  Union  by 
denominations  of,  64;  watchword  of 
Student  Volunteer  Missionary  Union 
presented  to,  62. 

Church  of  England,  work  of,  among  Jews, 
412. 

Church  Missionary  Society,  The, 213;  a  con- 
tributor to,  127 ;  co-operative  basis  of 
missionary  support,  310;  in  Persia,  401; 
policy  in  regard  to  applicants,  124 ;  rela- 
tion of  leaders  to  Keswick  convention, 
123;  self-supporting  missionaries  in,  126; 
ten  years  of  progress,  124, 

Church  Missionary  Society's  Financial 
Policy,  The,  107,  123. 

Cinghalese,  373. 

City  missions  in  New  York.  115. 

Civil  War,  results  of  the  American,  160. 

Claims,  The,  of  Medical  Missions  on  College 
Men,  481,  493. 

Claims,  The,  of  Medical  Missions  on  College 
Women,iSl,  497. 

Claims,  The,  of  Sotith  America  upon  the 
Christians  of  North  America,  277,  301. 

Clark  rir.  riyron  A.:  The  Present  Condition 
of  Missionary  Work  in  South  America 
and  Mexico,  277,  287,  530. 

Clark,  Rev.  Francis  E.,  D.  D.:  The  Responsi- 
bility Resting  on  Christian  Mox^ements 
among  the  Young,  in  View  of  the  Student 
Missionary  Uprising.  189 ;  tour  of,  379. 

Clarkson,  referred  to,  419. 

Clean.  Be  ye,  4,  5,  6,  7,  8. 

Clergymen:  duty  of,  in  organization  work 
for  missions,  175;  duty  of,  to  preach  on 
missions,  175;  example  of  one,  175;  field 
of,  in  U.  S.  compared  with  field  9!  foreign 
missionary,  321 ;  great  responsibility  of, 
173;  kind  of  preaching  needed,  110;  mis- 
take of,  112;  number  of  in  U.S.,  243;  ordi- 
nation vow  of,  171 ;  pastor  the  exponent 
of  life  of  the  church,  171 ;  power  of  exam- 
ple of,  172;  proportion  of  to  people  of 
Africa,  244 ;  proportion  of  to  people  of  the 
U.S.,  244;  relation  to  missionary  move- 
ments, 174;  responsibility  of,  in  view  of 
the  student  missionary  uprising,  171; 
temptation  to  selfishness  overcome  by 
the  missionary  spirit,  173. 

Cleveland:  the  convention  city,  21,  24;  hos- 
pitality and  liberality  of,  251. 

Closing  Remarks,  369. 

College,  Christian:  advantage  to  layman  of 
touch  with  a,  180;  human  source  of  the 
Student  Volunteer  Movement,  177 ;  power 


Index 


553 


of  the,  177 ;  prayer  for  the,  177 ;  responsi- 
bility of  the,  182. 

Collet  Field,  of  North  America,  M. 

College  life:  choice  of  life  work  during,  186; 
period  of  formative  influeucos,  185;  peri- 
od of  greatest  receptivity,  186;  predomi- 
nating influences  of  not  missionary,  186; 
religious  effect  on  some,  192. 

College  Men,  The  Claims  of  Medical  Missioyis 
on,  481,  493. 

College,  missionary  spirit  in  a,  511. 

College  Settlements,  319. 

College  Students  iu  India,  104,  305. 

College  Sttidents  ill  India,  Work  among,  455, 
478. 

College  Women,  The  Claims  of  Medical  Mis- 
sions on,  481,  497. 

Colleges:  citadels  of  Christianity,  23;  exam- 
ples of  influence  of  the  Student  Volun- 
teer Movement  in,  50;  for  the  colored 
race,  162,  164,  165;  how  to  awaken  and 
maintain  interest  in  missions  in,  500; 
larger  opportunity  for  study  of  missions 
in,  desirable,  188;  missionary  instruction 
in,  46;  powerful  hold  of  Student  Volun- 
teer Movement  on,  188 ;  progress  of  Chris- 
tianity in,  22;  reflex  iufluence  of  Student 
Volunteer  Movement  on,  49;  touched  by 
Student  Volunteer  Movement,  46. 

Colleges  ami  Tlieological  Seyninaries,  Con- 
ference of  Presidents,  Professors  and  In- 
structors in,  509. 

Colleges,  How  to  Promote  the  Study  of  Mis- 
sions in,  509,  512. 

Colombia,  see  South  America. 

Colored  Race,  see  also  Negro. 

Colored  Students,  The  Need  and  Possibili- 
ties of  the  Student  Volunteer  Movement 
among,  159. 

Colored  theological  students,  163. 

Communicants,  number  of  in  U.  S.,  243. 

Comparative  religions,  study  of,  187,  512,  514. 

Conference  of  Presidents,  Professors  and 
Instructors  in  Colleges  and  Theological 
Seminaries,  509. 

Conference  of  Representatives  of  Interna- 
tional, State  and  City  Young  Men's  and 
Young  Women's  Christian  Associations, 
527,  529. 

Confucianism:  328,  .336,  344;  attack  on,  strate- 
gic points,  98;  civil  economics  of,  36,  93; 
complexity  of,  93;  conception  of  future 
life,  36,  365 ;  conception  of  holiness,  365 ; 
conception  of  God  lacking,  95 ;  concep- 
tion of  man, 95 ;  conception  of  sin,  95, 36.5 ; 
Confucius,  35,  224;  criticism  of,  by  non- 
Christian  Japanese,  461;  effected  by 
Christian  literature,  98;  commerce,  97; 
development  of  industry,  97;  education, 
97;  missionaries,  99;  native  Christians, 
99;  opening  of  China,  97;  ethical  system 
of,  36,%,  328,  3.52,  362;  extent  of,  96;  fail- 
ure of,  to  save  from  sin,  36,  95;  in  Japan, 
349;  official  representatives  of,  94,  98; 
origin  of,  3.5;  partial  solution  of  the 
problems  of,  96;  results  of,  3.52;  sacred 
book  of,  36. 

Confiicianism,  The  Problem  of,  83,  93. 

Congo,  see  Africa. 

Congregational  denominations,  in  Africa, 
421,  422. 

Congregational  Union  of  Great  Britain,  ac- 
tion of  the.  23,  a5. 

Convention,  The:  182;  characteristics  of,  21 ; 
compared  with  other  Volunteer  Conven- 


tions, 251;  composition  of,  22 ;  counci 


lof 


war,  ■.:74;  entertaining  city  of,  21,  24;  ex- 
traordinary experience  of  one  attending, 
260;  great  undertaking  lying  back  of, 
220;  importance  of ,  171 ;  lessons  of ,  251 ; 
life-work  decisions  at,  495 ;  messages  to, 
253;  personnel  of,  176;  possibility  of 
power,  29;  power  of  Holy  Spirit  in,  2.59; 
prayer  for,  25,  2.53,  262 ;  preparation  for, 
25;  privilege  of  speaking  to,  176;  purpose 
of,  25,  220;    significance  of,  21,  25,  251; 


watchword  the  theme  of,  452;  welcome 

to, 21. 
Conversion:  cost  of  a,  in  New  York  City, 116; 

incidents  of,  in  Brazil,  286,  289;  in  China, 

337,339,485,487;  in  Japan,  ;«8,  446.  460; 

in    New    York    City,  115;    responsibility 

for,  205. 
Converts:  difficulties  of,  362;  in  Burmah,375; 

joy  of  .seeing,  446;  trials  of,  222;  women, 

in  India,  465;  see  Native  Christians. 
Consequences,  The  Law  of,  35. 
('<>ntineiit<il  Problem,  The,  of  Africa,  S3,  So. 
Copts.  418,  421. 
Corea,  see  Korea. 
Crawford,  Rev.  Lyndon  S.:  Work  among  the 

Modirn  il reeks,  392. 
Cremieux,  referred  to,  410. 
Cross,  the  center  of  the  life  of  humanity,  224. 
"Cross,  The,  in  the  Land  of  the  Trident," 

referred  to.  62. 
Crowther.  Bishop  Samuel,  267,  416. 
Crusades,  214. 
Culpepper,   Hr.   S.:    An  Appeal  for  South 

America, mi. 
Curriculum,  relation  of,  to  missions,  182, 187. 
Cynics,  32. 
Czar  of  Russia,  coronation  of  the,  221. 


Dargan,  Professor  E.  C.  D.  O.:  Hoiv  to 
Promote  the  Study  of  Missions  in  Theo- 
logical Seminaries,  514. 

DeSelincourt,  Miss,  254. 

Detroit  Convention,  144. 

Development,  The,  and  Present  Status  of 
Missionary  Work  in  China,  325,  329. 

Developments  of  the  Student  Missionary 
Uprising  in  Great  Britain,  41,  60. 

Devil  worship,  373,  375,  377. 

Difficulties  suggested  by  heathen  minds,  72. 

Difficulties,  The,  and  Privileges  of  Evangel- 
istic Work,  437,  444. 

Difficulties,  The,  and  Problems  of  Missionary 
Work  in  China,  325,  331. 

Discouragement,  tempt;ation  to,  257. 

Disobedience,  temptation  to,  255. 

Disraeli,  referred  to,  410. 

Distribution,  The,  of  the  Chief  African  Mis- 
sion Forces,  413,  418. 

Disturbance,  The,  in  Turkey,  as  Affecting  the 
Cause  of  Evangelical  Christianity.  381, 
388. 

Doshisha,  The,  366. 

Douglass,  Frederick,  incident  of,  212. 

Douthwait,  Dr. ,  referred  to,  507. 

Dowkontt,  George  D.,  M.  D.:  The  Claims  of 
Medical  Missions  on  College  Men,  493. 

Drew,  Daniel,  loss  of  wealth.  111. 

Drummond,  Professor  Henry,  quoted,  208. 

Dublin  University,  volunteers  in,G!. 

Dudley,  Rt.-Rev.  T.  U.,  D.  D.,  Bishop  of 
Kentucky:  Christianity  Essentially  a 
Missiona ry  Religion,  149. 

Dufferin  Medical  Association,  489.  494. 

Duff,  Alexander:  described,  475;  referred  to, 
293. 

Duff  Missionary  Professorship,  The,  of  Edin- 
burgh, 509,  516. 


Economics,  Confucian  system  of  civil,  36. 

Eddy,  Q.  S.,254. 

Edinburgh  Medical  Missionary  Society,  re- 
ferred to.  5o<;. 

Edinburgh  University,  volunteers  in,  61. 

Edison,  113. 

Edmunds,  Crayden,  2.54. 

Educated  Classes,  Work  for  the.  .3a3.  305. 

Educated  men:  iufluence  of,  22;  influence  of 
in  India,  478;  in  Japan,  4.59;  needed  as 
missionaries,  72,  312. 

Education,  progress  of,  in  China,  97. 

Educational  Department,  The,  of  the  Sttident 
Volunteer  Movement,  509,  519. 


654 


The  Student  Missionary  Appeal 


Educational  Missions,  455. 

Educational  Missions,  The  Aim  of,  455,  457. 

Educational     Missionaries,     Qualifications 

Needed  in,  455,  475. 
Educational  Work:  advantage  of  theological 
training  for,  477;  among  Armenian  or- 
phans, 391 ;  among  children,  283,  459,  462; 
among  women,  354,  355,  385;  in  Ceylon, 
373;  in  China,  341;  in  India,  305,  306;  in 
Malaysia,  378;  in  Persia,  401;  in  South 
America.  477;  in  Syria,  398,  399;  medical, 
477;  of  Pundita  Ramabai,  464;  oppor- 
tunity for,  in  Brazil,  284;  in  China,  470; 
in  Japan.  358;  pioneer,  462;  preparation 
for,  478;  problems  of,  334;  questions  an- 
swered. 477 ;  relation  to  evangelistic 
work,  293,  320,  343,  461 ;  results  of,  459,  464. 
Educational  Work  in  the  Mosul  Mountain 

Field.  4.55,  468. 
Educational  Work:  The  Ahmednagar  High 

School,  455,  466. 
Educational      Work:      The     Anglo-Chinese 

School  at  Singapore,  455,  474. 
Educational  Work,  The  Field  for,  455,  456. 
Educational     Work:    The     Girls''     Normal 

School  at  Saltillo,  Mexico,  455,  467. 
Educational  Work:  The  International  Insti- 
tute at  China,  455,  470. 
Educational  Work,  The  Service   of   Women 

in,  455,  462. 
Egypt,  see  Africa. 

Egypt,  The  Religion  of:  Ammon-Ra,  31;  be- 
lief in  final  judgment,  31 ;  belief  in  future 
life,  31 ;  conception  of  God,  31 ;  failure  of, 
to  save  from  sin,  31;   fundamental  doc- 
trines of,  31 ;  moral  code  of,  31 ;  nature 
worship  of,  31 ;  sacred  book  of — The  Book 
of  the  Dead,  31. 
Egypt,  The  Turkish  Empire,  Persia  cmd,  381. 
Eight-fold  Path  of  Buddhism,  35. 
Electricity,  money  like,  113. 
Emerson,  quoted,  173. 
Emotional  religious  life,  7. 
Energy  born  of  confidence  in  the  adequacy 

of  the  means,  226. 
Enterprise  destined  to  succeed.  Three  condi- 
tions of  an,  219. 
Episcopal  denominations  in  Brazil,  288. 
Epworth  League,  133. 
Equipment,  Our,  of  Poiver,  249.  262. 
Essential    Spiritual    Qualifications   of    the 

Vdhmteer,  67,  75. 
Ethics,  see  moral  code  and  morality. 
Euphrates  College,  385. 
Europe,  number  of  Mohammedans  in,  90. 
Evangelism,  the  pure  of  the  New  Testament, 

226. 
Evangelist,  an,  quoted,  269. 
Evangelistic  Missions,  iZl. 
Evangelistic  type  of  missionaries  wanted, 

444. 
Evangelistic  Work:  Bible  study  and  prayer 
necessary  training    for,    439;    compared 
with  educational  work,  320;  native  force 
necessary  to,  450;  opportunity  for, among 
villages  in  India,  310;  opportunity  for,  in 
Arabia,  403;  opportunity   for,  in  India, 
307;  opportunity  for,  in  Japan,  358;  per- 
sonal factor  iu,    447;    seizing    strategic 
centers  in,  447 ;  study  of  men  necessary 
training  for,  439;  touring  in  Burmah,  450. 
Evangelistic  Work,    Difficulties   and  Privi- 
leges of,  437,  444. 
Evangelistic  Wo7-k,  Methods  of,  437,  447. 
Evangelistic    Work,   Preparation  for,    437, 

439. 
Evangelistic  Work,   Suggestions   to    Volun- 
teers for,  437,  452. 
Evangelistic  Work,   The   Native   Church  as 

the  End  and  Means  of,  437,  449. 
Evangelistic  Work,  Village.  303,  308. 
Evangelization   of  the  World,  purpose   of 
Convention  to  consider  the  problem  of, 
25. 
Evangelization,  The,  of  the  World  in  this 
Generation,  see  Watchword. 


Evangelization,  The,  of  the  World  in  this 
Generation,  199,  201. 

Evangelized  World,  The,  Beatific  Vision  of 
an,  217,  219. 

Evil,  Separation  from,  1,  4. 

Ewing,  President  J.  C.  R..  D.  D.:  On  Behalf 
of  the  Foreign  Missionaries,  25S;The  Aim 
of  Educational  Missions,  457 ;  The  Intel- 
lectual and  Practical  Preparation  of  the 
Volunteer,  69;  Work  for  the  Educated 
Classes,  305. 

Executive  Committee,  60. 

Executive  Committee's  Report,  43. 

Exj^ression,  An,of  Confidence  and  Recommen- 
dation, 509,  524. 

Expression,  An,  of  Gratitude,  249,  251. 

Ezra,  illustration  from.  4. 


Faber,  quoted,  234. 

Faith:  132,  223;  condition  of  receiving  the 
Holy  Spirit,  264;  foreign  missions  a  work 
of,  443;  inspiration  of,  224;  policy  in  mis- 
sions, 123, 258 ;  surmounting  obstacles,  223. 

Falconer,  Keith,  referred  to,  403. 

Fareivell  Messages,  249,  265. 

Fate,  Mohammedan  doctrine  of,  37. 

Festivals,  Greek,  32. 

Fetichism,  in  Africa,  491. 

Field,  The,  a7id  the  Opposing  Forces,  413,  413. 

Field,  The,  for  Educational  Work,  455,  458. 

Filial  piety.  36. 

Final  judgment,  believe  in  by  the  Egyptians, 

Financial  Problem,  The:  129;  opportunity  of 
Student  Volunteer  Movement  to  help 
solve,  48,  56;  providential  meaning  of 
the,  401. 

Financial  Problem,  The,  in  Missions,  107; 
Christ's  Measure  of  Giving,  lOd;  Church 
Missionary  Society's  Financial  Policy, 
The,  123;  Money,  113;  Prayer  and  the 
Solution  of  the  Money  Problem,  118;  Re- 
lation, The,  of  the  Young  People's  Soci- 
eties to  the  Money  Problem,  IZ^; Sacrifice 
to  Support  Representatives,  125 ;  Volun- 
teer, The,  Securing  His  Otvn  Support,  129. 

Fistler,  Miss  Delia:  Village  Evangelistic 
Work,  308. 

Fixedness  of  Purpose,  249,  271. 

Foochow,  China,  cable  message  from,  254. 

Forces  God  employs  for  discomfiture  of 
world,  77. 

Foreign  field,  present  condition  of,  180. 

Foreign  language,  difficulty  of  speaking,  A, 
illustrated,  70. 

Foreign  missions:  distinguished  opposition 
to,  174 ;  incident  of  an  opponent  of,  149. 

Foreign  Service,  A  Call  to,  241.  243. 

Forman  Christian  College,  speaker  from,  457. 

Form  an.  John,  245.  254. 

l'"()ur  Years  of  Progress  of  the  Student  Mis- 
sionary Uprising  in  America,  41,  43. 

Frazer,  Donald,  quoted. 

Frederick  the  Great,  quoted,  410. 

Free  Church  of  Scotland  mission  in  Arabia, 
402. 

Friendly  Inn  in  Cleveland,  118. 

Fr'ends,  work  of.  in  India,  308;  in  Africa,  423. 

Fries,  Karl,  Ph.  D.,  letter  from,  253. 

Fullness.  The,  in  Christ,  1,  9. 

Future  Life:  Buddhist  conception  of,  35; 
Egyptian  belief  iu,  31 ;  Greek  belief  in, 
33;  Hindu  (or  Brahman)  conception  of , 
34,  103. 

G 

Qailey,  Hr.  Robert  R.:    The  Supremacy  of 

our  Purpose.  270. 
Gale,  Rev.  James  S.:    The  Needs  of  Korea, 

364, 
Gammon  Theological  Seminary,  166. 
Garibaldi,  incident  of,  434. 
Gates.  President,  referred  to.  390. 


Index 


555 


Gathering,  The  Student  Missionary,  19. 

Gibbon,  quoted,  37. 

Olfford,  Rev.  Daniel  L.:  The  Influence  of 
Missionary  Work  upon  the  Life  of  the 
Konann,  361. 

Girls'  Normal  School,  The,  at  Saltillo, 
Mexico,  455,  467. 

Givers:  bands  of,  122;  small  and  great,  110. 

Giving:  blessedness  of,  117;  example  of  a 
cleixyman,  172;  how  produce  spontaneity 
in,  119;  illustrations  of,  126, 127,  128;  larg- 
er liberty  of,  117;  of  Armenian  orphans, 
392 ;  of  Ceylon  Christians,  380 ;  of  children 
in  Turkey.  388;  of  native  Christians,  388; 
of  a  pastor's  widow,  122;  of  Paton,  121; 
students,  502;  of  William  Carey,  121 ;  one- 
tenth,  117;  preaching  on,  110;  public 
opinion  in  favor  of.  111 ;  raising  money 
from  friends,  127,  128;  and  churches,  129; 
responsibility  of,  116-118;  systematic,  132, 
503;  to  Student  Volunteer  Movement,  180. 

Giving,  Christ's  Measure  of,  107.  109. 

God:  Buddhist  conception  of,  34;  Egyptian 
conception  of,  31;  Greek  conception  of, 
32;  Hindu  (or  Brahman)  conception  of, 
33,  101;  knowledge  of,  272;  Mohammedan 
conception  of,  37,  92. 

Good,  supreme,  doctrine  of.  The,  33. 

Goodman,  rir.  Fred  S.,  530. 

Gordon,  Dr.,  quoted,  447. 

Gordon,  General  Charles,  referred  to,  88,  416. 

Gospel,  the  world-wide  adaptibility  of  the, 

Gracey,  Dr.  J.  T.,  quoted,  502. 

Gratitude,  An  Expression  of,  249,  251. 

Great  Britain.  The  Student  Missionary  Up- 
rising in,  60. 

Greek  children,  training  of,  383. 

Greek  Christians,  394. 

Greek  Church,  The,  393,  410,  421. 

Greeks,  debtor  to  the,  393. 

Greeks,  The  Religion  of  the:  attacks  of 
satirists  on,  ,32;  conception  of  future  life, 
33;  failure  of,  to  save  from  sin,  33;  festi- 
vals of,  32;  gods  of,  32;  morality  of,  32; 
nature  worship  of,  31;  philosophers  of,  32. 

Greeks.  Work  Among  the  Moderti,  381,  392. 

Green.  Dr.  Samuel,  work  of,  in  Ceylon,  495. 

Greenman,  Rav.  A.  W.:  Impressive  Needs  of 
South  America  and  Mexico,  299. 

Gregorians  in  Turkey,  389,  392. 

Griffis,  Dr.,  quoted,  351. 

H 

Habits,  evil,  6. 

Hale,  Rev.  A.  D.:  Methods  of  Evangelistic 
H'..rfc,447;  The  Nature  of  the  Work  that 
Airaits  the  New  Missionary  to  Japan, 
355. 

liall,  President  Charles  Cuthbert,  D.D.:  The 
Beatific  Vision  of  an  Evangelized  World, 
219;  The  Responsibility  Nesting  on  Chris- 
tian Colleges  and  Theological  Seminaries 
in  Vieio  of  the  Student  Missionary  Up- 
rising, 182. 

Hardie,  R.  A.,  H.D.,  quoted, 502. 

Hart,  Sir  Robert,  supervisor  of  customs  in 
China,  97. 

Havergal,  Miss,  quoted,  234. 

Haygood,  Bishop,  quoted,  167. 

Hieb,  Mr.  Louis,  work  in  Ceylon,  126. 

Higher  education,  progress  in  U.  S.,  187. 

Hill,  Bishop,  quoted,  243. 

Hill,  Dr.  David,  referred  to,  210. 

Hill,  Hiss  Agnes  G.,  2.54,  530. 

Hill  tribes,  374.  449. 

Hindus:  devotee  of  the,  39;  in  Ceylon,  373;  in 
Natal,  420;  quoted,  71,  103,  104,  105,  265. 

Hinduism:  antiquity  of, 100;  conception  of  fu- 
ture life,  103;  conception  of  God,  101; 
conception  of  sin,  103;  elasticity  of,  100; 
failure  of,  to  save  from  sin,  103,  311; 
fruits  of,  intellectual;  101,  moral,  102, 
physical,  102,  spiritual.  103 ;  nature  of, 
100;  numerical  extent  of,  103;  pantheism 
of,   101;   polytheism   of,  101;    practical 


morality  of,  103;  sacred  books  of— Rig 
Veda,  100,  101,  103;  solidarity  of,  101;  so- 
lution of  the  problems  presented  by,  104: 
see  also  Brahmanism,  whicli  is  used 
synonomously. 

Hinduism,  The  rroblem  o/,  83,  100. 

Hodge,  Dr.  A.,  incident  told  by,  475. 

Holy  Ghost,  The  Anointing  with  the,  1, 13. 

Holy  Spirit,  The:  anointing  with,  238,  4,50, 
451 ;  conditions  of  receiving,  264;  effect  of 
knowing,  450;  given  to  the  Church,  13; 
given  to  the  obedient,  243;  guidance  of, 
117,271;  in  colleges,  188;  in  life  of  the 
volunteer,  59;  inspiration  of  the  Church, 
226;  necessary  to  realization  of  the 
watchword,  202;  necessary  to  successful 
missionary,  361,  453;  Our  Equipment  of 
Power,  262;  personal  experience  of  re- 
ceiving, 15;  power  of,  99,  2.59,  268,  434; 
power  of  to  search  the  life,  262;  prayer 
for,  253,317;  prerogative  tocall  missioaa- 
rie.s,76;  relation  of  Christ  to,  13;  relation 
of,  to  giving,  133;  relation  of  Student 
Volunteer  Movement  to,  ,59,  144,  177 ;  re- 
peated reception  of,  17;  revealer  of 
God's  purposes,  269;  seven  propositions 
concerning,  14;  union  with,  established 
by  the  morning  watch. 

Hope,  foreign  missions  a  work  of  the  pa- 
tience of,  443. 

Hopkins,  Mrs.  John:  The  Need  of  Italy,  297. 

Hoiv  can  Instructors  in  Institutions  of 
Higher  Learning  Wisely  Co-operate  with 
the  Student  Volunteer  Movement?,  509, 
521. 

How  to  Atvaken  and  Maintain  an  Interest 
in  Medical  Missio7is  in  our  Medical  Col- 
leges, 481,  500. 

Hoto  to  Promote  the  Study  of  Missions  in 
Colleges,  509,  512. 

How  to  Promote  the  Study  of  Missions  in 
Theological  Seminaries,  509,  514. 

Humboldt,  quoted,  282. 


"If,"  a  leaflet,  referred  to,  310. 

ikehara,  Mr.  T.  C:  .4  Message,  ,368. 

Illusion,  the  doctrine  of,  33. 

immurtality,  see  Future  Life. 

Impressive  Needs  of  South  America  and 
Mexico,  277,  299. 

India:  Bengal.  104,  318;  Bombay  Presidency, 
103;  Buddhism,  34;  cable  message  from, 
254;  caste,  100,  101,  102;  Central  Provin- 
ces, 103,  318:  change  in  spirit  of  mission- 
aries, 189;  Christian  woman  in,  465;  con- 
verts, 320;  death  rate,  102;  educated 
classes,  ,305;  educated  missionaries 
needed,  184;  generation  in,  262;  girl  res- 
cued in,  465;  human  sacrificos,  102;  inci- 
dent in,  71,  245;  infanticide,  102;  Katti- 
awar,  102;  Kutch,  102;  languages,  102; 
Madras  Presidency,  103,  104 ;  mass  move- 
ments, 307  ;  mental  condition  of  people, 
102;  missionaries,  104;  Mohammedans, 
90,  306:  meeting  in,  306;  Mysore,  318;  na- 
tive Curistiaus  in,  104;  need  of,  244,  258; 
Northwest  Provinces,  104,  318;  opposing 
forces.274:  Oudh,  104  ;  penal  code  quoted, 
103;  population,  103,  143,  30),  306;  poverty 
of  people,  102;  prayer  in,  262;  Punjab, 
104,  318;  questions  answered,  319,  320; 
resolution  of  appeal  from  missionaries, 
210;  student  leaders.  237;  suttee  in,  102; 
text  book  on,  62;  unoccupied  regions  in, 
105 ;  use  of  songs  in,  307 ;  volunteers  in, 
189;  volunteers  about  to  sail  to,  266,267, 
268;  widows, 102;  women,103;  work  among 
the  cultured,  227;  see  also  Hinduism 
and  Brahmanism. 

India,  An  Appeal,  303,  318. 

India,  An  Appeal  for  Medical  Workers,  303, 
310. 

India,  The  Ahmednagar  High  Scftool,455,466. 

India,  The  Kind  of  Workers  Needed  in,  303, 
311. 


556 


The  Student  Missionary  Appeal 


India,  The  Needs  of,  303,  318. 

India,  Practical  Advice  to  Intending  Mis- 
sionaries to,  303,  314. 

India,  The  Spiritual  Awakening  in,  303,  316. 

India,  Village  Evangelistic  Work  m,303,308. 

India,  Village  Settlements  in,  303,  310. 

India,  Work  Among  College  Students  Mi,,455, 
478. 

India,Work  for  the  Educated  Classes  in,  303, 

India,' Work  for  the  Masses  in,  303,  306. 

Indians  in  Brazil,  283,  284;  in  Mexico,  279. 

Industrial  Work,  320. 

Injluente,  The,  of  Missionary  Work  upon  the 
Life  of  the  Koreans,  347,  361. 

Institutions  of  higher  learning  in  North 
America,  145. 

Instructors,  The  Responsibility  of,  for  the 
Missionary  Spirit  of  the  Institution,  509, 
511. 

Instructors  in  Institutions  of  Higher  Learn- 
ing, How  can,  viisely  Co-operate  with  the 
Student  Volunteer  Movement,  509,  521. 

Intellectual  and  Practical  Preparation, 
The,  of  the  Volunteer,  67,  69. 

International  Iiistitute,  The,  of  China,  455, 
470. 

Islam,  see  Mohammedanism. 

Italy,  The  Need  of,  277,  297. 

Japan:  anti-foreign  prejudice  in,  353,  3.56; 
apparent  strength  of  idolatry  in,  353; 
character  of  Christians  in,  356;  Confu- 
cianism in,  96;  converts  in,  446;  difficul- 
ties in,  445;  Doshisha,  366;  educational 
work  in,  3.58,  359 ;  evangelistic  work  in, 
358,447;  "Foreign  intercourse,"  201 ;  ideas 
of  old  and  new,  in  regard  to  women,  353; 
impressions  of,  353;  increase  of  cotton- 
spinning  iadut^try  in,  358 ;  indifference  to 
Christianity  in,  445 ;  influence  of  the  edu- 
cated in,  4.59;  language  of ,  356,  359,  445 ; 
medical  missions  in,  367;  Mikado,  367; 
missionary  returning  to,  266;  native 
Christians  and  the  work  of,  366 ;  oppor- 
tunity of  work  among  industrial  classes 
in,  358;  opportunity  for  work  among 
women  in,  354 ;  opposing  forces  in,  274, 
357 ;  orphanage  work  in,  3.58 ;  prayer  in  a 
college  of,  238;  preparation  of  for  the 
gospel,  349;  qualifications  of  the  mis- 
sionary to,  367;  questions  answered,  366; 
religious  systems  of,  349,  367 ;  retrograde 
movement  in  education  of  women,  354 ; 
Roman  Catholicism  in,367 ;  social  classes 
in,  445 ;  theological  schools  in,  357 ;  Uni- 
tarianism  in,  366;  women  workers  in,  355. 

Japan  and  Korea,  347. 

Japan,  Difficulties  and  Privileges  of  Evan- 
gelistic Work  in,  444. 

Japan,  The  Field  for  Educational  Worki7i, 
458. 

Japan,  The  Nature  of  the  Work  that  Awaits 
the  New  Missionary  to,  347,  355. 

Japan,  The  Problem  of  Conserving  the 
Truths  of  the  Religions  of,  347,  349. 

Japan,  The  Special  Qualifications  Required 
of  the  Missionary  to,  347,  359. 

Japan,  Work  for  Women  in,  Si6,3oZ, 

Japanese,  a,  quoted,  349,  350,  461. 

Japanese^Chinese  War,  see  Chinese-Japan- 
ese War. 

Japanese,  Messages  from  Four,  347,  367. 

Japanese,  religiousness  of  the,  367. 

Jealousy,  temptation  to,  256. 

Jesus  Christ:  conception  of  Christianity, 
150;  days  of  determinative  crises  in  life 
of,  119;  meaning  of  His  life,  212;  mean- 
ing of  the  Student  Volunteer  Movement 
to,  143;  relation  of  disciples  to,  129;  rela- 
tion to  foreign  missions,  149;  relation  to 
the  will  of  God,  119;  second  coming  of, 
206;  words  of  read  with  fresh  interest, 
111. 

Jews,  The:  converts  among,  412 ;  great  ability 
of  certain,  410;  growing  nationalism 
among  the,  411;  history  of   the,  408;  in 


America,412;  indestructibility  of  the,  410; 
missions  to,  in  U.  S.,  412;  neglected  by 
the  Christian  church,  411 ;  number  of,  in 
New  York  City,  412,  and  in  Chicago,  412; 
opportunity  among  the,  in  Persia,  401 ; 
persecution  of,  in  Britain,  409;  in  Portu- 
gal, 410;  in  Japan,  409. 

Jews,  The,  405. 

Jewish  nation:  material  development  of, 
408 ;  oracle  of,  408 ;  political  economy  of, 


Jewish  saying,  a,  243. 
'  _  .  ~^he,  of  Our 
Judson,  Adoniram,  mentioned,  197 


Joy,  The,  of 


Pxirpose,  249,  272. 


Judson,  rirs.  Adoniram,  referred  to  462. 


Kalima,   the  creed  of  Mohammedanism,  37. 

Karens,  in  Burmah,  374. 

Kelso,  Rev.  C.  C:  Malaysia,  377. 

Kemmler,  115. 

Kerr,  Dr.,  referred  to,  507. 

Keshab,  Chandra  Sen,  quoted,  306. 

Keswicic  Convention,  16,  123,  128. 

Khama,  referred  to,  417. 

Kimball,  Hiss  Grace  M.,  H.  D.:  The  Claims 
of  Medical  Missions  on  College  Women, 
497;  The  Present  Opportunity  Among  the 
Armenians,  395. 

Kind,  The,  of  Workers  Needed,  Sm,  311. 

Kindergarten  worlt.  320,  358,  383,  392,  470. 

King,  Miss  Hu,  referred  to,  465. 

Klondike,  referred  to,  181. 

Knapp,  Rev.  George  P.:  The  Disturbance  in 
Turkey  as  Affecting  the  Course  of  Evan- 
Qelical  Christianity,  388. 

Knight,  Rev.  W.  P.:  The  Need  of  More 
Workers,  338. 

Kobayashi,  rir.  M.:  A  Message,  367. 

Koran.  The:  37,  90. 

Korea:  Confucianism  in,  96;  farewell  from 
native  Christians  in,  142;  incident  of  a 
governor  in,  365;  incident  of  an  ex-official 
in,364 ;  intellectual  needs ;  of  ,365  language 
of,  365;  medical  work  in.  366;  number 
of  Christians  in,  366;  openness  of,  366; 
position  of  women  in,  366 ;  spiritual  needs 
of,  364,  365 ;  volunteer  about  to  sail  to, 
267. 

Korea,  Japan  and,  347. 

Korea,  The  Needs  of.  347,  364. 

Koreans,  The  Influence  of  Missionary  Work 
upon  the  Life  of  the.  347,  361. 

Krapf,  Ludwig,  work  of  in  Africa,  416,  420. 


Lahore,  Punjab,  India,  cable  message  from, 

254. 
Lambeth  Conference,  resolutions  of  the,  22, 

59,  64,  205,  208,  213. 
Lambuth,  Walter  R.,  M.  D.:  The  Scriptural 

Claims  and  Spiritual  Ends  of  Medical 

Missions,  505. 
Land,  The,  and  the  People,  405,  407. 
Laos,  Siam  and,  371,  377. 
LaSalle,  referred  to,  410. 
Lawrence,  Edward,  quoted,  202. 
Lawson,  Rev.  M.  M.:  The  Ahmednagar  High 

School.  466. 
Laymen,The  Responsibility  Resting  on  Chris- 
tian, in  View  of  the  Student  Missionary 

Uprising,  169, 176. 
Leitch,  niss  riargaret  W.:  Ceylon,S"3;  Sacri- 
fice to  Support  Representatives  on  the 

Foreign  Field.  125. 
Lenington,  Mr.    George    F.:   The  Religious 

Condition  of  the  People  of  South  America, 

284. 
Leonard,  Rt.  Rev.  W.  A.,  D.  D.,  Bishop  of 

of  Ohio:  The  Significance  of  the  Student 

Missionary  Gathering,  21. 
Lepers,  condition  of,  in  India,  319. 
Levant,  prayer  among  students  of  a  college 

in,  the,  238. 


Index 


557 


Levant,  see  Turkish  Empire. 

Lewis,  nr.  Robert  E.:  Fixedness  of  Purpose, 
271. 

Lichtenstein,  Rabbi,  referred  to,  412. 

Lien,  rir.:  A  Message,  340. 

Life-work,  choice  of,  154, 186, 187,  188,  228,  313, 
321.476,49.j,497. 

Lincoln,  Abraham,  quoted,  179,  361;  referred 
to,  410. 

Liquor  traffic,  in  Africa,87,416,419;  ia  United 
States,  204. 

Literature,  missionary,  124. 

Liverpool  Conference,  62. 

Llvlng:5tone,  David:  quoted,  89,  290,  418;  re- 
ferred to,  (U,  88,  209,  416,  507. 

Lowe,  Dr.  John,  quoted,  506. 

Love:  foreign  missious  a  work  of,  443;  neces- 
sary ill  the  missionary,  313,  360;  revela- 
tion of  God's,  273;  the  supreme  motive, 
251. 

Lucas,  Rev.  J.  J.,  D.  D.:  Qualificalioiis 
Needed    in  Education  of    Missionaries, 

The  Spiritual  Awakening  In  India,  316. 
Lucknow,  incident  of,  142. 
Lull,  Raymond,  quoted,  209;   referred   to,  89. 
Luther,  an  incident  of,  234. 
Lutheran  denominations  iu  Africa,  421,  422. 
Luther  Leagues,  133. 
Lyall,  Sir  Alfred,  quoted,  100. 
Lyon,  D.  Willard:  cable  message    from,  254; 
worli  of  in  China,  270. 


M 


Mabie,  Rev.  H.  C,  D.  D.:  Prayer  and  the 
Solution  of  the  Money  Problem,  118. 

Macau  lay,  referred  to,  419. 

MacGllvary,  Rev.  Donald:  The  Development 
atid  Present  Status  of  Missionary  Work 
in  China,  329. 

MacKay,  Rev.R.P.:  The  Responsibility  Rest- 
ing on  Christian  Ministers  iii  View  of  the 
Student  Missionary  Uprising,  171. 

iVIacKenzie,  referred  to,  .507. 

Mackenzie,  Prof.  W.  D.,  D.  D.:  The  Duff 
Missionary  Professorship  of  Edinburgh, 
516. 

Madras:  opportunity  for  college  settlements 
in,  319;  work  among  students  in,  189. 

Madras  Presidency,  see  India. 

Mahan,  Captain,  quoted,  204. 

Malaysia,  371,  377. 

Malaysia :  The  Anglo-Chinese  School  at  Singa- 
pore, 4.55,  474. 

Malcolm,  William,  fl.  D.:  The  Need  and  Im- 
portance of  Medical  Missionary  Workin 
China,  W,. 

Manufacturer,  giving  of  a,  110. 

Marling,  linguistic  work  of,  in  Gaboon,  416. 

Marshman,  referred  to,  185, 197. 

Martin,  Prof.  Chalmers,  D.  D.:  The  Study  of 
Missions  at  Princeton  Theological  Semi- 
nary. 517;  Siam  and  Laos,  377. 

Martyn,  Henry,  referred  to,  90,  197,  237,  290. 

Marx,  410,  referred  to. 

Masses,  11  orfc  for  the,  303,  306. 

McCheyne:  quoted,  233;  referred  to,  237. 

McConaughy,  David,  189,  254. 

McQrew,  Mrs.  Julia  L.:  An  Appeal  for 
Medical   Workers,  310. 

Mcllvaine,  Rev.  W.  B.:  Difficulties  and 
Privileges  of  Evangelistic  Work,  444. 

Mecca,  moral  corruption  of,  91. 

Medical  Colleges:  in  North  America,  145;  in 
Great  Britain,  61 ;  need  of  work  in,  54. 

Medical  Colleges,  How  to  Awaken  and  Main- 
tain an  Interest  in  Medical  Missions  in 
Ok  r,  481,500. 

Medical  Missionaries:  need  of,  493, 497 ;  quali- 
fications of,  506;  training  of,  319. 

Medical  Missionary  Work  in  Africa,  The 
Need  and  Importance  of,  481,  490. 

Medical  Missionary  Work  in  Burmah,  The 
Need  and  Importance  of,  481,  488. 


Medical  Missionai-y  Work  in  China,  The 
Need  and  Importance  of,  481,  483. 

Medical  Missions:  Educational  phase  of, 
477,  463;  evangelistic  work  the  aim  of, 
506;  inCeylon,  379,  380;  in  China,  .344;  in 
Japan,  307;  in  Korea,  366;  opportunity, 
of  in  Arabia,  403 ;  in  China,  3.39 ;  in  India, 
319;  iu  Persia,  401 ;  in  Soutli  America,  284, 
295;  in  Turkey,  3%;  pioneer  work,  507; 
preparation  for,  487,  492,  499;  relation  to 
evangelistic  work,  344. 

Medical  Missions,  481. 

Medical  Missions,How  to  Awaken  and  Main- 
tain an  Interest  in,  in  our  Medical  Col- 
lege, i81,5O0. 

Medical  Missions,  The  Claims  of,  on  College 
Men,  481,  493. 

Medical  Missions,  The  Claims  of,  on  College 
Wornen,  481,  497. 

Medical  Missions,Tlie  Scriptural  Claims  and 
Spiritual  Aids  of,  481,  505. 

Hedical  student,  example  of  a,  137. 

Medical  Workers,  An  Appeal  for,  303,  310. 

Meiji  Gakuin,  458. 

Helton,  niss  Anna:  Educational  Work  in 
the  Mosul  Mountain  Field,  468. 

nemorial.  The,  of  the  S.  V.  M.  U.  to  the 
Church  of  Christ  in  Britain,  63. 

Hencius,  95. 

Hendelssohn,  referred  to,  410. 

Message,  A,  from  a  Chinaman,  325,  340. 

Messages  from  Four  Japanese,  347,367. 

Messages  from  other  Student  Movements, 
249,  253. 

Methodist  Church,  Wealth  of  the,  109. 

Methodist  denomination:  in  Africa,  421,  422; 
in  Brazil,  288;  in  Korea,  142;  iu  Malaysia, 
378. 

riethodist  Missions  Committee,  expression 
of,  23. 

Methods  of  Evangelistic  Work,  437,  447. 

riethods  of  missionary  work,  205,  226. 

riexico:  climate,  281 ;  commercial  relations, 
279;  difliculty  in,  290;  importance  of  na- 
tive pastors  and  evangelists  in,  452;  lan- 
guages, 289;  opening  in,  109;  people,  280; 
population,  279;  products,  281;  territory, 
279;  volunteer  about  to  go  to,  267. 

Mexico,  277,  279. 

Mexico,  Impressive  Needs  of  South  America 
and,  277,  299. 

Mexico,  The  Girls'  Normal  School  at  Sal- 
tillo,  455,  467. 

Mexico,The  Present  Condition  of  Missionary 
Worfcr»,277.  287. 

neyer.  Rev.  F.  B.;  Separation,  Fullness  and 
ike  Anointing,  3;  quoted,  192.  272. 

rtildmay  Hission  to  the  Jews,  412. 

Hills,  Samuel  J.:  quoted,  141;  referred  to,  58, 
419. 

Ministers,  see  Clergymen. 

Missionaries:  alone  inadequate,  397,  451; 
educated  needed  in  India,  184;  expres- 
sion of  forty-seven  present  at  Conven- 
tion, 2.58;  of  evangelistic  typo  wanted, 
444;  grave  responsibility  of  the,  460;  in- 
crease of  those  under  Church  Missionary 
Society  in  10  years,  125:  the  intellectual 
qualifications  of,  70,  71.72;  meaning  of 
the  S.  V.  M.  to  the,  142;  power  of  the  life 
of,  475;  practical  fireparation  f)f,  73,  74; 
responsibility  of  Young  People's  Soci- 
eties to  send  and  support,  194;  spiritual 
qualifications  of  the,  75;  spiritual  quick- 
ening among,  259;  temptation  of  the 
young,  447. 

Missionaries,  On  Behalf  of  the  Foreign,  249, 
2.58. 

Hissionary  Department,  in  College  Associa- 
tions. 501. 

Hissionary  enterprise:  basis  of,  29,  39;  de- 
pendent ou  money,  109;  large  extension 
of,  chiefly  rests  with  the  student  class, 
182;  placeof  laymen  in,  178;  sociological 
aspects  of,  185. 

Missionary  Force,  The,  in  Colombia,  277,  300. 


658 


The  Student  Missionary  Appeal 


nissionary  instruction  in  colleges,  320. 

nissionary  literature,  188. 

nissionary  meeting:,  value  of  the,  503. 

nissionary  representatives,  193.  oU. 

nissions,  Spirit  of,  essential  to  Christianity, 
152. 

"nodem  nissions  in  tlie  East,"  by  Edward 
Lawrence,  202. 

Mohammedanism:  Allah,  conception  of  God, 
37.92;  condition  of,  90;  creed  of,  37;  ex- 
tent of ,  90,  472;  failure  of  to  save  from 
sin,  37;  first  missionary  to,  89,  209;  in 
Africa,  418,  419;  in  China.  328,  344;  in 
India,  101,306 ;  in  Malaysia,  378 ;  in  Persia, 
401;  in  Turkey,  395;  institutions  of,  37; 
Mohammed,  36,  224;  need  of,  91;  number 
of  its  adherents  under  Christian  rule,  91 ; 
origin  of,  36 ;  peoples  under,  90 ;  pillars  of, 
91 ;  political  distribution  of,  91 ;  reformer 
of,  92 ;  sacred  book  of— the  Koran,  37 ;  sta- 
tistics of,  90;  Mohammedanism,  The 
Problem  of,  83.  89. 

Mohammedans:  child  training  of,  383 ;  diffi- 
culties of  work  among,  398,  391,  392; 
opposition  of,  374 ;  students  of  the,  268 ; 
women  of  the,  143. 

Money:  blessedness  of  giving,  117 ;  defined, 
113;  how  shall  it  be  loosed,  114;  potency 
of,  116;  responsibility  of  spending,  116. 

Money,  Its  Nature  and  Porrer,  107,  113. 

noney  problem,  see  Financial  problem. 

noody,  Mr.:  quoted,  128;  referred  to,  288. 

noorhead,  nax  Wood,  2.54. 

noral  code:  of  Buddhism,  35;  Confucianism, 
37;  Egyptian  religion,  31. 

Morality,  of  Greek  religion,  32;  Hinduism, 
(or  Brahmanism,)  102,  103;  Moham- 
medanism, 91. 

Morning  Watch:  49,  195;  the  advantages  of 
observing,  233;  how  to  promote  the 
most  profitable  observance  of,  235;  illus- 
tration of  keeping,  374,  479;  immediate 
observing,  275;  object  of,  235;  personal 
resolution  to  keep.  238 ;  prayer  for  the  be- 
ginning of  the,  261 ;  what  it  is,  233;  who 
observe  it.  237. 

Morning  Watch.  The,  231,  233. 

Morrill,  Miss:  Woman's  Work  in  China,  342. 

Morse,  Miss  R.  A.,  530. 

Moses,  77. 

Moslems,  see  Mohammedans. 

Motive,  Our  Supreme,  and  Method,  249,  251. 

Mott,  Mr.  John  R.:  An  Expression  of  Grati- 
tude, 251 ;  Messages  from  Stude7it  Move- 
ments in  other  Lands,  253;  The  Morning 
Watch,  233;  What  of  the  War?  274; 
What  this  Movement  Needs,  144;  "Stra- 
tegic Points  in  the  World's  Conquest" 
recommended,  179,  181;  tour  of  referred 
to,  179.  237.  238,  259,  297. 

Moule,  Bishop,  progress  of  missions  dur- 
ing lifetime  of.  210. 

Moule,  Principal,  quoted,  209. 

Muller,  George,  prayer  in  life  of,  237. 

MuIIer,  nax,  quoted.  33. 

"Murdered  Millions,"  referred  to,  489. 

Murray,  Andrew,  14. 

Music,  teaching  of,  in  China,  341. 

N 

Native  Agents:  importance  of,  74;  import- 
ance of,  in  China,  99;  increase  of,  under 
Church  Missionary  Society, 125 ;  in  Japan, 
447,  448.  449;  necessity  of,  449,  4.50,  451. 

Native  Christians:  great  evangelizing 
agencv.  398;  in  Japan,  446;  in  Korea,  142, 
362,  363;  in  Turkey,  387,  388;  sincerity  and 
devotion  of,  380;  temptations  of,  363; 
workers,  463. 

Native  Church,  The,  as  the  End  and  Means 
of  Evangelistic  Work,  437,  449. 

Nature,  The,  of  the  Work  that  Awaits  the 
New  Missionary  to  Japan,  347,  355. 

Nature  worship  among  the  Greeks,  31. 

Nature  worship  of  the  Egyptians,  31. 


Nazareth,  visit  to,  238. 

Neander,  referred  to,  410. 

Need  of  human  soul,  30,  39. 

Need,  in  foreign  fields,  243. 

Need  of  Mohammedan  world,  91. 

Need  of  money  to  extend  work  of,  145. 

Need  of  the  World,  The  Non-Christian  Re- 
ligions Inadequate  to  Meet,  29. 

Need,  The,  and  Importance  of  Medical  Mis- 
sionary Work  in  Africa,  481,  490. 

Need,  The,  and  Importance  of  Medical  Mis- 
sicmary  Work  in  Burmah,  481,  488. 

Need,  The,  and  Importance  of  Medical  Mis- 
sionary Work  in  China,  481,  483. 

Need,  The,  and  Possibilities  of  the  Student 
Volunteer  Movement  Among  the  Colored 
Students  of  America,  157, 159. 

Need,  The,  of  Italy,  277,  297. 

Need,  The,  of  More  Workers,  325,  338. 

Needs,  The,  of  India,  303,  318. 

Needs,  The,  of  Korea,  347,  364. 

Neesima,  Joseph,  referred  to,  366, 

Negro,  see  also  colored  race. 

Negroes:  colleges  for  in  America, 162,  164, 165; 
general  characteristics  of  ministry,  161 ; 
present  condition  of  in  U.  S.,  161, 162. 

Negro  race,  see  Africa. 

Nelson,  Rev.  W.  S.;  Syria,  397. 

Nestorianism,  328,  401,  468. 

Nevius,  Dr.  John,  referred  to,  210,  211. 

New  York  City,  mission  work,  115. 

Nichol,  Dr.  Robertson,  quoted,  ia5. 

Ninde,  Bishop  W.  X.,  D.  D.:  Chrisfs  Meas- 
ure of  Giving,  109. 

Nirvana,  35. 

Noble,  Mr.  Frederic  Perry:  The  Distribution 
of  the  Chief  African  Mission-Forces,  418. 

Non^Christian  communities,  social  value  of 
Christianity  in,  226. 

Non-Christian  religions:  conflict  with,  69; 
deeply  intrenched,  224;  failure  of,  to  save 
from  sin,  38;  morality  in,  38;  truth  in,  38; 
see  also  Brahmanism,  Buddhism,  Confu- 
cianism, Egypt,  the  religion  of,  Greeks, 
the  religion  of  the,  Hinduism,  Moham- 
medanism, Shintoism. 

Non-Christian  Religions,  The,  Inadequate  to 
Meet  the  World's  Need ;  or.  the  Suprem- 
acy of  Christian  Religion.  27.  29. 

Non-Christian  world:  appeal  to  intelligence 
of  the,  227;  social  dismemberment  of, 
2''4. 

Non-'ciiristian  World,  Problems  of  the,  83. 

Normal  schools  in  N.  A.,  145. 

Northfield,  referred  to,  493. 

Norway,  cable  message  from,  254. 

Obedience  to  Jesus  Christ,  243,  245. 

Ober,  Mr.  C.  K.,  529,  530. 

Okajima,  Mr.  H.:  A  Message,  368. 

Oldham,  J.  H.,  254. 

Oldham,  Prof.  W.  F.,  D.D.:  Hoto  to  Promote 
the  Study  of   Missions  in  Colleges,  bl2; 


of   Mi 
-China 


474. 


OInwole,  Bishop,  referred  to,  417. 
Olympian  gods,  32. 

On  Behalf  of  the  Foreign  Missionaries,  249, 
258. 

Opium  smoking  in  China,  484,  487. 

Opportunity,  The,  and  the  Need  ni  Turkey, 
455,  471. 

Organization:  an  important  element  in  mis- 
sionary work,  74;  in  pastoral  work,  175. 

Orissa,  dancing  girls  of,  103. 

Orphans  in  Turkey,  work  for,  391. 

Osgood,  Dr.,  work  of  in  China,  495. 

Our  Equipment  of  Power.  249,  262. 

CHir  Supreme  Motive  and  Method,  249,  251. 

Our  Work  of  the  Near  Future,  249,  260. 

Oxford  University,  volunteers  in,  61. 


Palestine:  climate,  407;  historical  import- 
ance of,  407 ;  interest  to  Jews,  411 ;  loca- 
tion, 407;  productiveness,  407. 

Pantheism,  unreasonableness  of,  101. 


Index 


559 


Pantheon,  The,  31. 

Pastors,  see  clerRymen. 

Paton,  John  Q.,  giving  of,  121. 

Paton,  Mrs.  John  G.,  referred  to,  462. 

Patterson,  John  Coleridge,  bishop  of  Mela- 
nesia, 154,  209. 

Paul:  purpose  of,  246;  student  missionary 
leader,  153,  183. 

Peculiar  Difficulties  and  Special  Problems 
of  the  South  American  Field,  277,  289. 

Peking.  98,  336. 

Perils,  After-Convention,  249,  255. 

Perry,  Commodore,  visit  to  Japan,  201. 

Persia:  Babis  in,  92;  how  accomplish  its 
evan^lization,  401 ;  Moliammodan  wo- 
men in,  143;  opportunity  among  Moham- 
medans in,  401;  progress  of  female 
education  in,  464 ;  work  among  Nestori- 
ansin,  401. 

Persia,  381,  400. 

Persia,  The  Turkish  Empire  and  Egypt,  381. 

Personal  dealing:  compared  with  preach- 
ing, 443;  illustrations  of,  152;  incidents 
of,  440,  441 ;  necessary  to  the  Christian, 
151 ;  opportunity  for  in  colleges,  262,  439, 
442;  preparation  for,  73. 

Personal  Dealing  the  Great  Missionary 
Method,  437,  442. 

Peter,  the  Hermit,  quoted,  75. 

Phillips,  Wendell,  referred  to,  416. 

Philosophers,  Greek,  32. 

Philosophy  of  religion,  effect  of  study  of,  187. 

Pilkington,  George,  referred  to,  87,  416. 

Pizarro,  iacident  of,  434. 

Pleasures,  worldly,  7. 

Polygamy,  Mohammedan  sanction  of,  37. 

Polytheism,  unreasonableness  of,  101. 

Poona,  India',  work  among  students  in,  189, 
479. 

Pope,  a,  quoted,  400. 

Pope  Urban:  quoted,  214;  watchword  of,  201. 

Power,  Our  Equipment  of,  249,  262. 

Practical  Advice  to  Intending  Missionaries, 
3a3.  314. 

Practical  preparation  of  the  volunteer,  73. 

Prayer:  182;  attitude  of,  in  Korea,364;  bands, 
122;  bond  between  friends, 252 ;  converting 
power  of.  475 ;  dying,of  Livingstone,  209 ; 
tor  the  Christian  college,177 ;  for  the  con- 
vention, 25,  253,  262;  for  the  Detroit  con- 
vention, 262;  for  India,  316;  for  India 
missionary,  127;  for  Mexico,  279;  for 
missionaries  99,  130,  271 ;  for  money,  133; 
for  securing  support,  131;  for  South 
America,  301,  302;  for  students  of  India, 
479;  for  Student  Volunteer  Movement, 
180;  illustration  of  answered,  123;  in 
kindergartens  of  Turkey,  384;  in  life  of 
Christ,  237,  239;  in  life  of  Eliza  Agnew, 
374 ;  in  life  of  the  missionary,  313,  315 ;  in 
lives  of  the  prophets,  237 ;  in  volunteer's 
life,  248;  in  William  Carey's  life,  197;  in 
work  of  Young  People's  Society,  134, 135; 
life,  252;  men  of,  237  ;  necessary  training 
for  evangelistic  work,  4.39;  need  of,  60; 
of  bedridden  widow,  the  secret  spring  of 
a  revival,  122;  of  Korean  Christians,  364; 
of  missionary  in  India,  106;  of  St.  Augus- 
tine, 269;  of  supporting  churches  desired, 
132;  of  a  volunteer,  270;  periods  of,  3,  8, 
12,  17 ;  place  of,  in  a  life  of  work,  257 ; 
power  of,  to  produce  spontaneity  in  giv- 
ing, 119;  primal  necessity  of  learning  to 
to  pray,  118;  receiving  in,  11 ;  relation  of 
faith  to,  123;  relation  to  the  Student 
Volunteer  Movement  119;  secret,  empha- 
sized by  volunteer  bands,  48;  life  — sin 
positively  destruction  of,  260;  spirit  of, 
to  be  sought,  317 ;  what  it  is,  120. 

Prayer,  A,  8, 17. 

Prayer,  A,  137. 

Prayer,  A,  146. 

Prayer,  A,  215. 

Prayer,  A.  228. 

Prayer:  The  Morning  Watch,  233. 


Prayer  and  the  Solution  of  the  Money  Prob- 
lem, 107,  118. 

Preparation  for  Christian  Service,  1. 

Preparation  for  Evangelistic  Work,  437,439. 

Preparation,  aiid  Qualification,  The,  of  the 
Volunteer,  67. 

Presbyterian  denomination:  indorsement  of 
the  Volunteer  Movement  by ,23;  in  Africa, 
419,  420,  421,  423;  in  Brazil,  287;  in  Malay- 
sia, 378;  in  Mexico,  280;  in  Persia,  401;  in 
Venezuela,  295. 

Present  Condition,  The,  of  Missionary  Work 
in  South  America  and  Mexico,  277,  287. 

Present  Opportunity,  The,  Among  the  Ar- 
menians, 381,  .395. 

Price,  Miss  Eftie  K..  .529. 

Pride,  temptation  to,  256. 

Princeton  College,  incident  at,  141. 

Princeton  Theological  Seminary,  The  Study 
of  Missions  at,  509,  517. 

Printing  Press  at  Beirut,  399. 

Problem,  The  Continental,  of  Africa,  83,  85. 

Problem,  The  Fiyiancial,  in  Missioyis,  107. 

Problem,  The,  of  Confucianism,  83,  93. 

Problem,  The,  of  Conserving  the  Truths  of 
the  Religions  of  Japan,  347,  349. 

Problem,  The,  of  Hinduism,  83,  100. 

Problem,  The,  of  Mohammedanism,  83,  89. 

Problems  of  the  Non-Christian  World,  83. 

Procrastination,  temptation  to,  2.56. 

Professors,  need  of  co-operation  of,  59. 

Protestants,  persecution  of  Jews  by,  410. 

Public  opinion,  student  class  iu  touch  with 
the  most  wholesome  section  of,  184. 

Punjab,  see  India. 

Purpose,  Fixedness  of,  249,  271. 

Purpose,  The  Blessedness  of  a,  249,  268. 

Purpose,  The  Joy  of  Our,  249,  272. 

Purpose,  The,  of  the  Student  Missionary 
Gathering,  19,  24. 

Purpose,  sacredness  of  a,  247. 

Purpose,  The  Significance  of  the  Volunteer's, 
241,  246. 

Purpose,  The  Supremacy  of  Our,  249,  270,  2. 


Qualifications  Needed  in  Educational  Mis- 

sionaries,  455,  475. 
Qualifications,  The,  of  the  Volunteer,  75. 
Quiet  Hour,  The,  195. 


Rabbinowitz,  Joseph,  412j  referred  to. 

Ramabai,  Pundita,  educational  work  of,  464. 

Reekie,  Rev.  A.  B.:  Bolivia  and  Peru,  298. 

Reid,  Rev.  Gilbert:  The  Characteristics  of 
Chin, I  and  it.<  People,  327;  The  Interna- 
tional iHsliliite  (if  China,  470. 

Reformed  Church  in  America,  Work  of,  in 
Arabia,  402. 

Reformation,  The,  178. 

Relation,  The,  of  the  Young  People's  Socie- 
ties to  the  Money  Problem,  107,  133. 

Religion:  necessary  to  a  nation,  461;  what  it 
is,  30. 

Religion,  The  Christian  Supreme,  29. 

Religions,  The  Non-Christian  Inadequate, 2S. 

Religions,  The,  of  China,  325.  336. 

Religious  Condition,  The,  of  the  People  of 
South  America,  Til,  284. 

Representatives,  Sacrifice  to  Support,  125. 

Responsibility,  The,  in  View  of  the  Student 
Missionary  Uprising,  169. 

Responsibility,  The,  of  Instructors  for  the 
Missionary  Spirit  of  the  Institution, 
.509,  511. 

Responsibility,  The,  Resting  on  Christian 
Colleges  and  Theological  Seminaries  in 
Vieio  of  the  Student  Missionary  Upris- 
ing, 169, 182. 

Responsibility,  The,  Resting  on  Christian 
Laymen  in  View  of  the  Student  Mission- 
ary Uprising,  169, 176. 


560 


The  Student  Missionary  Appeal 


RespoTisibility,  The,  Besting  on  Christian 
Ministers  in  View  of  the  Student  Mission- 
ary Uprising,  169, 171. 

Responsibility,  The,  Resting  on  Christian 
Movements  Among  the  Young  in  View  of 
the  Student  Missionary  Uprising,  169,189. 

Revival,  reign  of  a,  122. 

Rhodes,  Rev.  H.J. :  Closing  Remarks,  369. 

Richardson, Miss  Helen  Lee:  Woman's  Work 
in  China,  341. 

Rig. Veda,  33, 100, 103. 

Robert  College,  referred  to,  208,  399,  474,  478. 

Rodgers,  Rev.  James  B.:  Peculiar  Difficul- 
ties and  Special  Problems  of  the  South 
American  Field,  289. 

Roman  Catholicism:  in  Africa,  421,423:  in 
China,  328,  344;  in  Japan,  367;  in  Malay- 
sia, 378;  in  Mexico,  296,  297;  in  South 
America,  281,  282,  284-286, 289,  291,  298,  299; 
persecution  of  Jews,  410. 

Roman  Catholic  flonthly,  A,  quoted,  45. 

Rothschilds,  the,  referred  to,  410. 

Rouse,  Hiss  Ruth:  The  Blessedness  of  a  Pur- 
pose, 268,  529. 

Row,  Rajah  Sir  Madava,  quoted,  102. 

Russell,  Rev.  Norman  H.:  The  Kind  of 
Workers  Needed,  311. 

Russian  Persecutions  of  Jews,  410. 

Rutherford,  prayer  in  life  of,  237. 


Sacred  books:  Analects  of  Confucius,  36; 
Book  of  the  Dead,  31 ;  Koran,  37 ;  Eig- 
Veda,  33,  100,  101, 103;  Tripitika,  34. 

Sacrifice  to  Support  Representatives  on  the 
Foreign  Field,  107,  125. 

Sahara,  see  Africa. 

Satthianadhan,  S.,  254. 

Salvation  Army  in  Africa,  423. 

Salvation:  failure  of  non-Christian  religions 
to  accomplish, — Buddhism,  35 ;  Confuci- 
anism, 36;  Egypt,  religion  of,  31;  Greeks, 
religion  of ,  33 ;  Hinduism  (or  Brahman- 
ism),  34,103;  Mohammedanism,  37;  plan 
of  Christianity  unique,  38. 

Sanders,  Prof.  Frank  K.:  Hoiv  Can  Instruc- 
tors in  Higher  Institutions  of  Learning 
Wisely  Co-operate  with  the  Student  Vol- 
unteer Movement?  521. 

Satirists,  attacks  of,  on  Greek  religion,  32. 

Savonarola,  referred  to,  204. 

Sayford,  Fir.  S.  fl.:  Our  Work  of  the  Near 
Future,  260;  Preparation  for  Evangel- 
istic Work,  439. 

Scandinavian  Volunteers,  cable  message 
from,  254. 

Schauffler,  Rev.  A.  F.,  D.D.:  Money,  113. 

Schofield,  referred  to,  507. 

Schofield,  Harold,  referred  to,  497. 

Scotland,  Church  of,  attitude  toward  Wm. 
Carey,  174. 

Scott,  Rev.  J.  McP.:  Claims  of  South  Amer- 
ica upon  the  Christians  of  North  Amer- 
ica, 301. 

Scriptural  Claims,  The,  and  Spiritual  Ends 
of  Medical  Missions,  481,  505. 

"Secret  Prayer  Life;  The,"  referred  to,  236. 

Self°examination,  3,  8.  12,  17. 

Self=support,  of  churches,  in  Brazil,  292 ;  in 
Burmah,  375,  376;  in  China,  333;  in  Mexi- 
co, 292;  in  Persia,  401;  in  Turkey,  387, 
473;  of  school  in  Malaysia,  378,  474. 

Self=supporting  Hissionaries,  125,  500. 

Separation  from  Evil,  1,  4. 

Separation,  Fullness  and  the  Anointing,  3. 

Sermon,  The  Convention,  219. 

Service,  A  Call  to  Foreign,  241,  243. 

Service,  Preparation  for  Christian,  1. 

Service,  The,  of  Women  in  Educational 
Work,  455,  462. 

Shakespeare,  quoted,  474. 

Shaftesbury,  Earl  of,  quoted,  212. 

Shintoism:  349,  350;  chief  doctrine  of,  351; 
ethics  of,  351 ;  patriotism  of,  351 ;  poly- 
theism of,  351. 


Siam:  crisis  in,  377;  langTiage  of.  377;  oppor- 
tunity in,  377 ;  people  of,  377 ;  religions  of. 
377. 

Siam  and  Laos,  371,  377. 

Siam,  Ceylon,  Burmah  and  the  Straits,  371. 

Significance,  The,  of  the  Student  Missionary 
Gathering,  19,21. 

Significance,  The,  of  theVolunteer''s  Purpose, 
241,  246. 

Simon,  Jules,  referred  to,  410. 

Sin:  constant  factor  in  the  problem  of  hu- 
man experience,  30;  failure  of  non-Chris- 
tian religions  to  save  from, — Buddhism, 
35;  Confucianism,  36;  Egypt,  religion  of, 
31;  Greeks,  religion  of,  33;  Hinduism  (or 
Brahmanism),  34, 103;  Mohammedanism, 
37 ;  power  of  Christianity  to  save  from, 
38;  separation  of  the  Christian  from,  4, 
235. 

Singapore,  Anglo-Chinese  School  at,  378. 

Sivites,  373. 

Skepticism,  introduction  of,  into  the  non- 
Christian  world,  70. 

Slavery:  abolition  of,  in  Brazil,  416;  effect 
on  negroes  in  U.S.,  161;  Mohammedan 
sanction  of,  37;  rescued  slaves,  142;  in 
Africa,  87,  88,  143,  209,  416,  419. 

Smith,  Dr.  George,  quoted,  57. 

Smith,  George  B.,  254. 

Smith,  Miss  Florence  E.:  Colombia,  281;  The 
Missionary  Force  in  Colombia,  300. 

Smith,  Sidney,  quoted,  195. 

Smith,  W.  Harley,  M.  D.:  How  to  Awaken 
a?icJ  Maintain  an  Interest  in  Medical 
Missions  in  Our  Medical  Colleges,  500. 

Societyifor  the  Propagation  of  the  Gospel, 
work  of  in  the  Straits  settlements,  378. 

Society  of  Brethren  at  Williams  College,  55. 

Sociology  related  to  foreign  missions,  185, 
187,  226. 

Socrates,  quoted,  33. 

Soudan,  see  Africa. 

SouNwinning,  power  in,  should  be  tested  at 
home,  73. 

South  America:  Argentine,  301 ;  Bolivia,  266, 
268,  297,  298;  Brazil,  267,  282-284,  530;  Co- 
lombia, 281,  282;  Ecquador,  297,298;  edu- 
cational work  in.  477 ;  missionaries  in, 
302 ;  moral  condition  of,  291 ;  neglected 
by  Christians,  279;  opposition  to  mission 
work  in,  274,  298;  questions  answered,  281, 
284,295,296;  religion,  302 ;  size,  302 ;  evan- 
gelical missions,  301 ;  Venezuela,  295,  301 ; 
volunteers  about  to  sail  to,  266,  267,  268. 

South  America,  Advice  to  Intending  Mis- 
sionaries to,  277,  294. 

South  America,  An  Appeal  for,  277,  301. 

South  America,  Claims  of,  upon  the  Chris- 
tians of  North  America,  277,  301. 

South  America:  Brazil,  277,  282. 

South  America,  Brazil:  Present  Condition 
of  Missionary  Work  in,  287. 

South  America,  Bolivia  and  Peru,  277,  298. 

South  America:  Colombia,  277,  281. 

South  America,  Colombia :  The  Missionary 
Force  in,  277,  300. 

South  America,  Impressive  Needs  of,  277,  299. 

South  America,  Mexico  and  Other  Papal 
Lands,  277. 

South  America,  Peculiar  Difficulties  and 
Special  Problems  of,  277,  289. 

South  America,  The  Present  Condition  of 
Missionary  Work  in,  277,  287. 

South  America,  The  Religious  Condition  of 
the  People  of,  277,  284. 

South  Sea  Islands,  incident  of,  153. 

Special  Qualifications,  The,  Required  of  the 
Missionary  to  Japan,  347,  359. 

Speer,  Mr.  Robert  E.:  The  Evangelization 
of  the  World  in  This  Generation,  201; 
What  this  Movement  Means,  141. 

Spinoza,  410. 

Spirit,  The  Anointing  inth  the,  1, 12. 

Spiritual  Awakening,  The,  in  India,  303,  316, 

Spurgeon,  Charles,  quoted,  7,  111,  301. 

Stacy,  nr.  E.  E.,  530. 


Index 


561 


Stevenson,  Professor  J.  Ross:  The  Responsi- 
bititi/  of  Iiu-inuctdtsfdi-  the  Missioiiarij 
Spirit  of  the  histitutiou,  nil. 

Stevenson,  Professor  J.  Ross.:  The  Purpose 
of  the  Stutlcit  Missionan/  Gathering,  24. 

Stewart  Missionary  Foundation,  The,  for 
Africa,  IGo. 

Stewart,  Robert,  alluded  to,  213, 

Stocit,  Eugene,  quoted,  213. 

Stoclcholm,  Sweden,  litter  from,  253. 

Stockmeyer,  Pastor,  (Quoted,  16. 

Straits,  Veijlon,  Burn, ah,  Siam,  and  //te,371. 

"Strategic  Points  in  the  World's  Conquest," 
recommended,  179,  181. 

Strong,  Dr.  Josiah,  quoted,  ,")3. 

Studd,  Charles,  influence  of,  8,  9. 

Student  Missionary  Gathering,  The,  19. 

Student  Missionary  Uprising,  The,  41. 

Student  Missionary  Uprising,  see  Student 
Volunteer  Movement, and  Student  Volun- 
teer Missionary  Union. 

Student  Missionary  Uprising,  The  Responsi- 
bility in  View  of  the,  169. 

Student  Movement,  The:  increase  of  in 
twenty  years,  2.'j4;  influence  of  one 
branch  of,  22;  in  other  lands.  49;  place 
of  prayer  in,  2.37,  238;  promise  in  the, 
178;  referred  to,  227. 

Student  Movements,  Messages  from  Other, 
249,253. 

Students:  by  education  fitted  for  mission- 
aries, 184;  increase  of  prayer  amoug,  233, 
237,  238;  leaders  in  foreign  missions,  153, 
182,183,  184;  of  China,  94;  of  Western 
India,  478;  relation  to  foreign  missions, 
227 ;  work  among,  in  Calcutta,  India,  189 ; 
work  among',  in  Madras,  India,  189; 
worker  for  Mohammedan,  in  Cairo,  268; 
workers  for  the,  of  China,  270,  271. 

Stude7its  in  India,  Work  among  College,  ioo, 
478. 

Student  Volunteer  novement,  The:  achieve- 
ments of,  144;  advisory  committee  of,  44; 
agencies  of,  44;  aim  of,  177;  conventions 
of,  24,  45,  62, 144,  251 ;  danger  of  men  not 
pressing  to  field,  130;  educational  depart- 
ment of,  46,  .54,  61,  509;  educational  secre- 
taries of,  44 ;  effect  on  students  in  other 
lands,  49;  enthusiasm  in,  307;  examples 
of  its  influence,  50;  executive  committee 
of,  44,  60;  felt  in  India  and  Africa,  189; 
general  secretaries  of,  44;  giving  in,  502; 
giving  toward,  180;  God's  working  in,  75  ; 
Holy  Spirit  in,  144;  indorsed  by  denomi- 
national bodies,  22 ;  ignorance  of  average 
Christian  laymen  in  regard  to,  179;  in 
Europe,  62 ;  in  the  great  universities,  61 ; 
in  India,  influence  of,  317;  in  line  with 
God's  providence,  174;  in  Malaysia,  379; 
institutions  touched  by,  46;  intelligent 
sympathy  with  desired,  179;  its  charac- 
teristics,43;  its  field,43,54;  its  future,  178; 
its  historical  relation  to  the  Young  Peo- 
ple's Movements,  191 ;  its  influence  and 
results,  45;  its  influence  on  the  world,  23; 
its  meaning  to  the  missionary,  258;  its 
needs,  59;  its  object,  178;  its  opportunity 
and  vantage  ground,  23;  its  opportunity 
in  normal  and  technical  schools,  145;  its 
opportunity  in  medical  colleges,  145;  its 
opportunity  in  universities  and  colleges, 
145:  its  opportunity  in  women's  colleges 
and  ladies' seminaries,  145;  its  place  in 
colleges  and  seminaries,  511 ;  its  powerful 
hold  on  college  life,  188;  a  motto  sug- 
gested for,  493;  medical  volunteers  in, 
496;  missionary  institutes  of,  45;  needed 
more  today  than  ever,  52;  no  longer  an 
experiment  in  the  heathen  world,  2.58; 
of  Scandinavia,  254;  oflicial  organ  of,— 
The  Strident  Volunteer,  45 ;  opportunity 
of,  in  theological  seminaries,  145 ;  oppor- 
tunity to  promote,  144 ;  place  of  prayer  in, 
119;  prayer  for,  180;  purpose  of,  43;  rea- 
sons why  clergymen  should  be  interested 
in,  171,172,173,  174;  reflex  influence  of 


on  colleges,  49;  regions  beyond  for,  .53; 
relation  to  boards  of  foreign  missions, 
43;  relation  to  Christian  students  in 
general,56;  relation  to  the  financial  prob- 
lem, 48,  ,56;  relation  to  Holy  Spirit,  .59; 
relation  to  lut'l  Y.  M.  and  Y.  W.  C.  A., 
45 ;  its  relation  to  the  boards,  130;  respon- 
sibilitv  of  Christian  colleges  and  theo- 
logical seminaries  in  view  of  the. 182;  the 
responsibility  of  Christian  laymen  in  view 
of  the,  176;  the  responsibility  of  Chris- 
tian ministers  in  view  of,  171 ;  responsi- 
bility of  young  people's  societies  to  know 
of,  193;  the  responsibility  of  young  peo- 
ple's societies  in  view  of,  189;  sailed 
volunteers,  47;  source  of  it,  177;  spon- 
taneous, 192;  testimony  of  boards  to,  im- 
proved quality  of  candidates,  48;  testi- 
mony of  47  missionaries  to,  2.58;  traveling 
secretaries  of,  44,  48;  volunteers,  47,54; 
Watchword,  see  Watchword;  work  or 
traveling  secretaries  of,  .502. 

iS.  F.  M.,  How  can  Instructors  in  Institutions 
of  Higher  Learning  Wisely  Co-operate 
with  the,  509,  521. 

S.  V.  M.,  An  Expression  of  Confidence  and 
Recommendation  in,  from  Instructors  in 
Institutions,  509,  524. 

S.  V.  M.,  The  Educational  Department  of 
the,  509,  519. 

Student  Volunteer  Movement,  The  Need  and 
Possibilities  of.  Among  the  Colored  Stu- 
dents, 159. 

Student  Volunteer  Movement,  What  this 
Movement  Means,  139,  141. 

Student  Volunteer  Missionary  Union,  The, 
of  Great  Britain  and  Ireland:  60;  Liver- 
pool Convention  of,  251 ;  progress  of  work 
among  medical  colleges.  61;  volunteers 
of,  61;  work  amoug  women,  .529;  resolu- 
tions of  sympathy  with,  from  Congrega- 
tional Union,  and  Wesleyan  Methodist 
Missionary  Society.  65. 

Study  of  Foreign  Missions,  46,  54,  62,  187, 
188,  196,  294,  .501,  .502,  519. 

Study  of  Missions,  The,  at  Princeton  Theo- 
logical Seminary,  509,  517. 

Study  of  Missions  in  Colleges,  Hoio  to  Pro- 
mote the,  509,  512. 

Study  of  Missions  in  Theological  Seminaries, 
How  to  Promote  the,  509,  514. 

Sudra  caste,  the,  in  India,  101,  102. 

Suez  Canal,  incident  in,  246. 

Suggested  Co-operation  of  Baptist  Theologi- 
cal Seminaries,  509,  518. 

Suggestions  to  Volunteers  for  Evangelistic 
Work,  437,  452. 

Summer  campaigns  for  foreign  missions,  57, 
136,  .503. 

Support  of  representatives  on  foreign  field, 
illustrations  of,  126,  127,  128. 

Supremacy,  The,  of  the  Christian  Religion, 
27,  29. 

Supremacy,  The,  of  Our  Purpose,  249,  270. 

Surrender,  entire,  to  Christ,  9, 10,264.268,269, 

Synod  of  India,  call  to  prayer  issued  by  the, 
316. 

Syria:  education  in,  398;  Christian  example 
in,  .398;  educational  work  in,  398,  399; 
publishing  work  in.  399;  cliurches  in, 
399;  ministers  in,  399;  future  of  Chris- 
tianity in,  399;  bow  may,  be  evangelized, 
397;  need  of,  399;  results  of  missionary 
work  in,  398;  speaker  from,  397;  special 
difficulties  in,  398;  suggested  prayer  for, 
400. 

Syria,  381,  397. 

T 

Tamil  students,  an  incident  of,  238. 
Taoism,  in  China,  96,  328,  3.37.  344. 
Taylor,  Hudson,  prayer  in  lite  of,  2.37. 
Temptation,  to  the  Spirit-filled  man,  264. 
Temptations,  After-Convention,  2.55. 
"Ten  Years  on  the  Euphrates,"  referred  to, 
387. 


562 


The  Student  Missionary  Appeal 


Thoburn,  Bishop,  referred  to,  378. 

Thoburn,  Miss  Isabella,  quoted,  464. 

Thornton,  Mr.  Douglas  M.:  49;  Develop- 
ments of  the  Student  Missionary  Upris- 
ing in  Great  Britain,  60;  Our  Supreme 
Motive  and  Method,  251;  The  Church 
Missionary  Society's  Financial  Policy, 
123;  The  Continental  Problem  of  Africa, 
85;  The  Field  and  the  Opposing  Forces, 
415. 

Theological  Seminaries,Conference  of  Presi- 
dents, Professors  and  Iixstructors  in  Col- 
leges and,  509. 

Theological  Seminaries,  How  to  Promote  the 
Study  of  Missions  in,  509,  514. 

Theological  Seminaries,  responsibility  rest- 
ing on,  in  view  of  the  student  missionary 
uprising,  182. 

Theological  Seminar ies,  Suggested  Co-opera- 
tion of  Baptist,  509,  518. 

Theological  seminary,  missionary  spirit  in 
a,  511. 

Theological  Seminary,  The  Study  of  Mis- 
sions at  Princeton,  509,  517. 

Torquemada,  quoted,  409. 

Transmigration,  doctrine  of,  35. 

Tripitika,  the  sacred  book  of  Buddhism,  34. 

Tucker,  Rev.  H.  C:  Advice  to  Intending 
Missionaries  to  South  America,  204 ;  Bra- 

Turkey:  encouragements  in,  473 ;  of  father's 

interest  in  his  daughter*s  work  in,  193 ; 

opportunity  in,  391,  395 ;  opposing  forces 

in,  274 ;  progress  of  education  of  women 

in,  386,  464,  473. 
Turkey,    Educational    Work  in  the  Mosul 

Mountain  Field,  455,  468. 
Turkey,  The  Opportunity  and  the  Need  in, 

455,  471.- 
Turkey,  The    Disturbance    in,    as  Affecting 

the    Caxise  of  Evangelical  Christianity, 

381,  388. 
Turkey,  Work  Among  the  Cliildren  in,   381, 

383. 
Turkey,  Work  Among  the  Women  in,d81,SS,o. 
Turkish  Empire,  number  of  Mohammedans 

in,  91. 
Turkish  Empire,  The,  Persia  and  Egypt,  3S1, 
Turko=Qrecian  War,  incident  of,  245. 
Turks,  character  of  the,  395. 

u 

Uganda,  see  Africa. 

Undergraduate,  see  student. 

Unevangelized  millions,  221. 

Unitarianism  in  .Japan,  366. 

Unity  of  Brethren  (Moravian)  in  Africa,  421, 

423. 
Unity,  the  world-wide,  of  the  race,  225. 
Universities,  British  flission,  in  East  Africa, 

420. 
Universities,    Xavier's    desire   to   speak  to 

them,  259. 

Veda,  The,  33;  see  Rig-Veda. 
Vedanta,  The,  quoted,  101. 
Venezuela,  see  bouth  America. 
Venn,  Henry,  quoted,  56. 
Village  Evangelistic  Work,  303,  308. 
Village  Settlements,  303,  310. 
Vinton,   Mr.  S.   R.:   The  Need   and  Impor- 
tance of  Medical    Missionary    Work  in 

Burmah,  488. 
Vision,   The    Beatific,    of   an    Evangelized 

World,  217,  219. 
Volunteer:  first,  183;  in  India,  quoted,  106, 

263. 
Volunteer,  Essential  Spiritual  Qualifications 

of  the,  75. 
Volunteer,   The  Intellectual  and  Practical 

Preparation  of  the,  69. 
Volunteer,  The,  Securing  His  Oion  Support, 

107.  129. 
Volunteer  Bands,  45,  48.  57. 59. 


Volunteer  Purpose,  The  Significance  of  the, 
241, 246. 

Volunteers:  47 ;  advice  to,  294,  319,  320,  448, 
477,  495;  advice  to  medical,  487,  492,  499; 
danger  to  kindred,  173;  detained,  248; 
difficulties  of,  128;  expecting  to  sail 
within  a  year,  farewell  messages  from, 
265;  for  India,  advice  to,  314;  qualifica- 
tions of,  811 ;  for  Japan,  advice  to,  355 ; 
special  qualifications  of,  359;  needed,  54; 
obstacles  to,  55,  245,  247;  opportunity 
among  young  people's  societies,  136, 192; 
opportunities  of,  in  college,  503 ;  oppor- 
tunity of  some  to  be  self-supporting,  126, 
397;  opportunity  of,  to  raise  money,  128; 
prayer  necessary  to,  131 ;  purpose  of  the, 
55;  re-adjustment  of  relationships  neces- 
sary for  some,  260;  relation  of,  to  aged 
parents,477;  sailed,  47, 189;  Scandinavian 
—cable  message  from,  254;  securing  their 
support,  129,  130,  131,  135 ;  summer  cam- 
paign of,  136;  vantage  in  financial  work, 
130. 

Volunteers  for  Evangelistic  Work,  Sugges- 
tions to,  452. 

w 

Walker,  Rev.  J.  E.:  The  Difficulties  and 
Problems  of  Missionary  Work  in  China, 
331. 

Wallace,  Rev.  William:  Mexico,  279;  Sug- 
gestions to  Volunteers  for  Evangelistic 
Work,  452;  The  Girls'  Normal  School 
at  Saltillo,  Mexico,  467. 

Waugh,  Rev.  J.  Walter:  Work  for  the 
Masses,  306. 

Ward,  referred  to,  197. 

Ward,  Rev.  S.  L.:  Persia,  400. 

War,  Moliammedan  sanction  of,  37. 

Warneck's  book  on  missions,  referred  to, 
513. 

Washburn,  President,  quoted,  208. 

Watch,  The  Morning,  231,  233. 

Watchword,  The,  of  the  Student  Volunteer 
Movement:  adopted  by  S.  V.  M.  U.,  59, 
62;  an  aim,  214;  an  appeal  and  ground  of 
appeal,  208;  appeal  of  missionaries  in 
India  bearing  on,  210;  bearing  of  resolu- 
tions of  Shanghai  Conference  of  mission- 
aries on,  210;  befitting  the  Movement, 
201 ;  difliculties  in  the  way  of  its  accom- 
plishment realized,  203 ;  does  not  stand  in 
service  of  premillennial  views  only,  206; 
duty,  58,  212 ;  has  four  marks  that  should 
characterize  a  religious,  201;  indicates 
an  advance,  258;  meaning  of,  38,  85;  not 
fantastic,  209;  not  synonymous  with 
Christianization  of  the  world,  204;  not 
synonymous  with  conversion  of  the 
world,  204;  objections  to  the,  203;  per- 
sonal evangelistic  work  necessary  to  real- 
ize, 444;  possible,  58.  177,  210,  211,  244; 
possible  for  Africa,  85-89,  417,  435;  pre- 
sented through  a  memorial  to  the  church 
of  Christ  in  Britain.  63;  proposes  the 
most  true  and  worthy  conception  ever 
set  for  life,  208 ;  proposes  no  superficial 
preaching  of  the  gospel,  203;  proposes 
not  a  method,  but  an  aim,  205 ;  proposes 
something  heroic,  202 ;  purpose  of  God 
for  the  world,  268 ;  realization  possible  in 
Mohammedan  world,  93;  recognized  by 
Lambeth  Conference,  59,  64;  referred  to, 
22,26,39,118;  relation  of  Church  to  it, 
62 ;  relation  of  laymen  to,  177, 181 ;  repeat- 
edly explained,  203;  scriptural,  202; 
short,  201;  striking,  202;  theme  of  the 
Convention,  452;  will  of  God,  208. 
Watchword,  The,  of  the  Movement:  The 
Evangelisation  of  the  World  in  this 
Generation,  199,  201. 

Wealth:  need  of  guidance  in  spending,  117; 
new  gospel  of,  needed,  110;  of  Church, 
109;  of  U.S.,  181;  responsibility  of,  117; 
uncertain  tenure  of,  111. 


Index 


563 


Webb-Peploe.  Rev.,  quoted,  23". 

Welcome,  Tlio.  to  the  Convention,  21. 

Welcome,  Response  to  the,  24. 

Wesley;  prayer  in  life  of,  237;  quoted,  275. 

Wesleyan  Methodist  Missionary  Society, 
resolution  of,  6o. 

Wesleyan  revival,  192. 

Wheeler,  Dr.,  work  of,  in  Turkey,  386,  387. 

Wheeler,  Miss  Emily  C:  The  Opportunity 
a7id  the  .Xeed  in  Turkey,  471;  Work 
Among  the   Women  in  Turkey,  S&a. 

What  this  Movement  Means,  139,141. 

What  this  Movement  Needs,  139,  144. 

What  of  the   Warf  249,  274. 

Whitefi'eid,  prayer  in  life  of,  237. 

White,  J.  Campbell,  189,  254. 

White,  Professor  Wilbert  W.,  189,  254. 

White,  Ex=President,  quoted,  112. 

Wllberforce,  Bishop:  quoted,  184;  referred 
to,  419. 

Wilder,  Miss  Grace  E.:  Village  Settlementa, 
310. 

Wilder,  Mr.  Robert  P. :  A  Call  to  Foreign 
Service,  243. 

Wilder,  nr.  Robert  P.:  A  Call  to  Foreign 
Service,  343;  Our  Equipvient  of  Povjer, 
262;  The  Needs  of  India,  318;  Tlie  Prob- 
lem of  Hinduism,  100;  The  Volunteer  Se- 
curing his  own  Support, 129 ;  Work  Among 
College  Students  in  India,  478. 

Will  of  God:Christ's  relation  to,119;  Church's 
relation  to,  119. 

Wilson,  Dr.,  referred  to,  475. 

Winn,  Rev.  Thomas  C:  The  Special  Qualifi- 
cations Required  of  the  Missionary  to 
Japan,  359. 

Wishard,  Luther  D.,  referred  to.  529. 

Wittenberg,  the  work  of,  quoted,  163. 

Witter,  Rev.  W.  E.:  An  Appeal,  321. 

Woma7i's  Work  in  China,  325,  341,  342,  343. 

Women,  condition  of,  in  Burmah,  376;  in 
Ceylon,  373;  in  Turkey,  385,  468,  469. 

Women's  Missionary  Societies,  462. 

Women,  opportunity  for  medical  work 
among,  499. 

Women,  statistics  of  educational  work 
among  women  and  girls,  462. 

Women,The  Service  of , in  Educational  Work, 
455,  462. 

Women,  Work  Among  the,  in  Japan,  347,353. 

Women,   Work  Among  the,  in  Turkey,  381, 

Women's  Colleges,  54,145. 

Work  Among  the  Children  in  Turkey,  381, 

383. 
Work  Among  the  Modern  Greeks,  381,  392. 
Work  Among  College  Students  in  India,  455, 

478. 
Work  for  Women  in  Japan,  347,  3o3. 
Work  Among  the  Women  in  Turkey,  381,  385. 
Work  for  the  Educated  Classes,  303,  305. 
Work  for  the  Masses,  303,  306. 
Work,  Our,  of  the  Near  Future,  249,  260. 


World's   Student  Christian  Federation,  .50' 

238,  253,  255. 
World-wide  evangelization,  see  missionary 

entorprisJe. 
Wyckoff,   Miss:    Wonia^i's  Work  in  China, 

34:i. 
Wyckoff,   Prof.   M.  N.:    4.58;   The  Field  for 

Educational  IForA;,  458;   The  Problem  of 

Conserving  the  Truths  of  the  Religions  of 

Japan,  349. 


Xavier,  Francis,  quoted,  209,  259. 


Y.  M.  C.  A.:  college,  54;  conference  of  rep- 
resentatives of,  527,  529;  co-operation 
with  S.  V.  M.,  .538;  educational  courses 
of,  114;  foreign  department  of,  529,  530; 
in  Africa,  423;  in  Brazil,  288,  530;  in  Cey- 
lon, 126;  in  China,  3:^1 ;  in  Cleveland,  251 ; 
in  Ohio  Wesleyan  University,  514;  inci- 
dent of  a  liberal  donor  to  the,  440;  inter- 
collegiate secretaries  of,  48;  lack  of  per- 
sonal workers  in,  441 ;  relation  to  foreign 
missions,  529. 

Y.  M.  and  Y.  W.  C.  A.'s,  relation  to  S.  V. 
M..  45. 

Young  People's  Societies:  Benefit  to,  of  mis- 
sionary enthusiasm.  137;  characteristics 
of  the  movement,  190;  examples  of  giving 
of,  134, 135;  growth  of  missionary  spirit 
in,  191 ;  historical  relation  of  S.  V.  M.  to, 
191 ;  opportunity  to  support  representa- 
tives, 131;  place  in  Church  of  today,  190; 
relation  of  S.  V.  M.  to,  47,  57;  relation 
of  volunteers  to  them,  136;  responsibility 
of,  193,  194;  movement  spontaneous,  192; 
statistics  of  the,  133. 

Young  People's  Societies,  The  Relation  of 
the,  to  the  Money  Problem,  133. 

Young  People's  Societies,  The  Responsibility 
Resting  on  the,  in  View  of  the  Student 
Missionary  Uprising,  189. 

Young  People's  Society  of  Christian  En- 
deavor, 133;  in  Africa,  423;  in  Mexico. 
288. 

Young  People's  Union  of  the  United  Breth- 
ren. 133. 

Y.  W.  C.  A.:  college,  54;  conference  of  rep- 
resentatives of,  527,  529;  foreign  work 
of.  .530;  in  Africa,  423;  of  California,  421; 
relation  to  foreign  missions,  529. 


Zionist  Societies.  411. 

Zwemer,  Rev.  S.  M.,  F.  R.  0.  S.:  Arabia, 
402;  Personal  Dealing,  the  Great  Mis- 
sionary Method,  442;  The  Problem  of 
Mohammedanism,  89. 


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